It’s written in the happiness center

පව පින
පව පින

සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් පව පින කේන්ද්‍රයේ ලියා තිබේ

Everyone will experience this world in the face of past and present happiness. Someone in the world-minds-action-the trumpets in the three-door ruins-culminated, they both produce throughout the universe. It is said that all sins according to the Buddha Dews have come to him as a trail behind him and come to sin.

The rewards of all the meritorious achievements will follow him like a shadow and reap the rewards. Buddhism shows that such a consequence is the consequence of mankind as a consequence of the formation of a distorted legend – a kindergarten, a spiritual defilement – a sword, a pomp and a corpse. In the Suttas preface, Virtually everyday, the news as a result of the fact that they affect the daily lives of people as Rhu.

AHISPASSIKO Come to somebody come here. It is a matter of looking at this. Dahlia should not be limited to faith alone. The practical outlooks to look at here should be the past and the present. Therefore, the Buddha was the most honored senior scholar, the supreme mirror that can be seen in the practical teachings given by the Sutta lectures to the world.

When a person is born, a birth occurs. The 1 and the 5 are the third and the 9 rankings are very important. 9 Before the first, or the Past, and the Log of the 1st is this one. So it is called the present. 5 is the place where the baby is born from the beginning to the next. So it is called future.

It is filled with nausea and fading, and the result is the five pillars of life-long wisdom, the wisdom of life-giving. Long life is life without premature deaths. Color is a beautiful, beautiful and handsome body. If you are a human being, you will have the resources you need. Force is pacifist – money power – official power. Wisdom is a powerful intelligence. This name belongs to the role.

In the hearts of many, this five-fold conclusion appears to be the result of past sin not perfection. Either life is low. Or is it healthier? Or else inherited suffering. Otherwise, many poor people are oppressed. Or not. All these things may be obstacles-trouble-though they will be. So the newcomer and its master are weak. It is either the 9 planets that would not be worth their own sign or the 9th may be affected by the prince.

The Logos today should not be oppressed by sessile planets. The sinful planets are inherently synonymous with Shani-Kuja-Rahu-Ravi-cone. Venus-Guru-Monk-like sufferings will also have sinless consequences to some bad places, such as the domination of the evil city, as well as the hub of dignity. Whatever good location in the center of the Zhuja-Rahu-Kote-dhaya Center that brings the badge and an evil role is destroying the words of the place mentioned.

For example, if there are four people in your family’s birth place, if you are in a proprietor’s seat, but Shani Rahu is in a 4-senile ghost, the person who claims 4 is the land – real estate – pleasure – driving – maintenance – major issues. 4 In the midst of the hardships of the one who is dominating the chief, they are at least profitable. There are many obstacles to building a house, which can not be completed when you need it. Even if you have a vehicle, it will either lose your vehicle or your money.

Injuries to the vehicle either increase. Both minds are distressed and life is paid in it. These forces are the forces of oppression. In this case, from Saturn, a fetus – an aigment – eagle, a frying pan falls into the hearth. This is a legendary doctrine. When it comes to grief, it is the nature of another sadness.

If Saturn is in control of the 4th and Saturn 4th, or if he sees the enemy sight, it is a helicopter. Although formulating the reasons for giving some good fruit, Saturn has a previous evil person and puts barriers to it. If an insignia is not afflicted with sinful planets, a spell is good if it succeeds in life in the midst of such obstacles in the physical and physical abilities of the world.

Especially 5 is the authority of its future and the next source. This is called the science location. It’s good if there are planets that are not affected by the sinful planets or mercenaries. Then, his knowledge – wisdom grows wisely and favors his future. It also creates self-reliance by understanding the terrible danger of the journey in the country.

If it and the corresponding planets are also indifferent – the Logan – the 9th place, unhappy and unhappy with the desolation, hatred, wrath, jealousy, and the future – the next sense of soul is eyebrowing. The fifth place is the son’s seat. The welfare of the children will also be in keeping with it.

To illustrate this, for example. If the above places were not affected by any of the effects of the Sni-Kuja-Ravi-Rahu-khaytu, the fruit would be better developed in those places. Such a kind of supportive hand is the power of action.

These are more active in the days of planets that cause disturbances or abrasions, while longer periods of 19 – 17 years of life are affected by genes. The long life of the long decades, which produce good fruit, is the optimism of the earthly realities of the wisdom-wisdom-propagation-wisdom. Rahu – Conte – Rivi – Shani – Cuja and Sipha planets – Successes – Successes – Upper Yad – If yoga is in the translation yoga, it produces good fruit even if evil planets are evil.

For example, Friends – Suweshtra – Yakachchi power is given the highest benefits during his decade during his decade. That is a wholesome austere karma. When paying a dime to a good planet, Rahu should have a secondary decay and a friendly Rahu with the Grand Cap. Then the sword has come up with the sacrificial karma. It’s a good result when it’s not a good thing.

The more mind – the word – the process, the better the way we do, the betterment of the future, we must use more and more deeds. Foods – Gifts – Clothing – Shramadana – Abhisadana – Varieties of Diversity. Making more of them is a lifetime investment – the colors – comfort – power – a fantastic investment made to receive the wisdom of the secular world. Miraculous – Captives in Despair Spiritual creatures do not have human spirits. It is the teachings of the Buddha that it is extremely difficult for humans to be human beings.

pava pina kēndrayē liyā tibē

sǣma kenekuma melova atvin̆dinnē pera karana lada pava saha pina anuva læbena pratiphalayanya. yamek melovadī sita – kriyāva – vacanaya yana tun dorin kuna andamaṭa kusal – akusal kaḷēda ē deka mē bhavaya purā phalagænveyi. buddha dēśanā anuva karagat siyalu pav gonā pasupasin ena riyasaka men tamā karā pæmiṇa pāpa vipāka atkarana bava kiyavē.

karaganu læbū siyalu pin dahamvala phala vipākayan sevanælla men tamā pasupasa pæmiṇa kusal vipāka atkarayi. melesa sakas vena vipāka akusala upapīḍaka – kusala upapīḍaka akusala upasthambhaka – kusala upasthambhaka – akusala upaghātaka ādī vaśayen minisāṭa prativipāka labādena bava bududahamen penvayi. minisāgē dainika jīvitavalaṭa mēvā Rju lesa balapāna bævin pravṛtti vipāka lesa kriyākarana bava kamma vibhaṁga væni sūtra dēśanā tuḷa san̆dahan vē.

‘ēhipassikō’ yana vadanin pævasennē bududahama yamekuṭa mehe enna. mē balanna kiyā penvādiya hæki dahamak bavaya. dahama viśvāsayakaṭa pamaṇak sīmā noviya yutuya. mē balanna kiyā prāyōgikava penvā diya hæki siduvīm atīta anāgata, vartamāna yana kālatrayaṭa tibiya yutumaya. enisā budunvahansē kamma vibhāga væni sūtra dēśanāvalin lovaṭa pahadā dun garu gāmbhīra parama dharmaya prāyōgikava dækiya hæki utum kæḍapata nam mē nirmala jyedtiṣa śāstrayayi.

yam kenek upadina viṭa janma lagnayak himi veyi. mehi 1 vænna – 5 vænna – 9 vænna yana sthāna tuna itā vædagatkamak usulayi. 9 vænna pera bhavaya hevat atītaya vana atara 1 vænna vū lagnaya mē bhavaya veyi. enisā eya vartamānaya lesa hæn̆dinveyi. 5 vænna vanāhi upatē paṭan anavarāgra sasara gamanē īḷan̆ga bhavaya dakvā kriyātmaka sthānayayi. enisā eya anāgata yanuven hæn̆din veyi.

pina vanāhī dandīm ādī kāmāvacara kusalvalin upadī ehi pratiphalaya vannē āyu varṇa sæpa bala pragna yana paṁca samāpattiya melova dī læbīmē bhāgyayayi. āyu yanu akal maraṇavalaṭa pat novī digu āyuṣayak læbīmaya. varṇa yanu nirōgi rūmat, kaḍavasam sirurak læbīmaya. sæpa yanu minis bhavayaka nam īṭa avaśya siyaluma sæpa sampat himivīmaya. bala yanu pirisbala – mudal bala – nila bala ādiyayi. pragna yanu prabala buddhimat bava læbīmaya. mē nama vænnē kārya bhārayayi.

bohō ayagē kēndra parikṣāvēdī mē paṁca samāpattiya paripūrṇa novana paridi pera pav balapā æti ayuru disveyi. ekkō āyuṣa aḍuya. nætinam nirōgi bava aḍuya. nætinam dukma uruma vī æta. nætinam bohō duppatkamin pīḍitaya. nætinam nuvaṇa næta. mē siyalla yam pamaṇakaṭa pævatunat avahira bādhaka – karadara – mædin yāyutu veyi. enisā nava vænna hā ehi adhipati durvalava pihiṭā tibē. ekkō tamangē lagnayaṭa aśubha vana grahayin 9 vænnē siṭīma hō 9 ya adhipatiyāva pīḍāvaṭa patkirīma hō dækiya hæka.

vartamānaya vana lagnaya pāpa grahayingē pīḍāvaṭa lak novī tibiya yutuya. pāpa grahayin yanu naisargikavama śani – kuja – rāhu – ravi – kētu ādīnya. ætæm lagnavalaṭa duṣṭha sthāna adhipatitvaya menma kēndraddhitya doaṣayaṭa lakvana sikuru – guru – san̆du – ādīnda pāpa vipāka atkarayi. lagnaya menma napuru bhūmikāvak genena kuja – śani – rāhu – kētu ādīn kēndrayē kumana yahapat sthānayaka siṭiyat ema sthānayen kiyavena phalavalaṭa vināśaya æti karayi.

udāharaṇayak lesa kenekugē janma patrayē 04 vænna adhipati suba sthānayaka siṭiyat śani rāhu ādī pāpa grahayek 4 vænna tuḷa saturuva siṭinnēnam ema pudgalayāṭa 4 vænnen kiyavena – gēdora iḍakaḍam – tamangē jīvitayaṭa satuṭa læbīma – yāna vāhana himivīma – naḍattuva ādī pradhāna karuṇuvalaṭa dæḍi duṣkaratā matu karayi. 4 adhipati subava siṭina nisā dæḍi duṣkaratāvan madhyayē ēvā yam pamaṇakaṭa saphala veyi. gēdora tanā gænīmaṭa bohō duk bādhaka ætikara uvamanā kālayaṭa eya nimavā gata nohæki veyi. vāhanayak gattat ehi ekkō msnǣnas praśna pænanægī vāhanayat gevū mudalat ahimi veyi.

ekkō vāhanayē ābādhatā væḍiveyi. sita gata dekama dukaṭa patva ē tuḷa jīvitaya gevayi. mē akusala upa pīḍaka karma śaktiya veyi. mevæni avasthāvaka senasurugen janma – aṣṭhama – lagna ērāṣṭhakayak pæmiṇunot kabalen lipaṭa væṭē. mē akusala upasthambhaka karmayayi. dukak gevamin siṭina viṭa tavat dukak eyaṭa ekvīma ehi svabhāvaya veyi.

subaphala læbena paridi 4 adhipati pihiṭiyada senasuru 4 vænnē siṭīma hō saturu dṛṣṭhiyakin dækīma hō vēnam eya akusala upapīḍaka karmayaki. yam ākāra suba phalayak labādīmaṭa hētu sakas vuvada senasuru pera pavbalayak rægena vit eyaṭa bādhaka dæmīma akusala upa pīḍakaya nam veyi. lagnaya pāpa grahayingen pīḍā novē nam lagnādhipatida yahapat nam ekī pudgalayā melova mānasika hā śārīrika śaktiya matin ekī bādhaka mæda jīvitaya hæki pamaṇin sārthaka karaganī.

viśēṣayen 5 vana bhāvaya tama anāgataya menma īḷan̆ga bhavaya piḷiban̆da adhikāritvaya darayi. meya vidyā sthānaya lesa hæn̆dinvē. eya pāpa grahayingē pīḍāvaṭa laknovī budha guru ādī grahayan suba pihiṭīmaka siṭinnē nam yahapat vē. eviṭa ohugē gnanaya – buddhiya – pragnava vardhanaya karagena tama anāgataya yahapat karaganī. esēma sasara gamanē æti bihisuṇu avadānamada avabōdha kara gena ātma vimuktiyada salasāganī.

eyat adāḷa grahayinut aśubhavī tibē nam – lagnaya – 9 vænna yana sthānada asatuṭu dāyaka nam tṛṣṇādī kelesvala gilemin vaira – krōdha – īrṣyā ādī tattvayanṭa patvemin anāgatayat – īḷan̆ga ātma bhavayat dukaṭama patkara ganī. putra sthānayada vannē pasvænnaya. daruvangen labana sæpa dukada eyaṭa anukūlava pihiṭanu æta.

mē udāharaṇayak lesa karuṇu kīpayak dækvīmaya. esē ihata kiyana lada sthāna śani – kuja – ravi – rāhu – kētu væni pāpaya kriyātmaka karana grahayekugē kisima pīḍāvakaṭa lak novuṇē nam ekī sthānavala phala manā lesa vardhanaya kara deyi. elesa kusala upasthambhaka nam karma śaktiya kriyātmaka veyi.

melesa akusala upa pīḍaka hō kusala upapīḍaka hō æti karana grahayingē daśā kālavala ēvā vaḍāt kriyātmaka vana atara vasara 19-17 – væni dīrgha kālavala daśāvan tuḷa janmiyā dīrghava apahasutāvanṭa lakveyi. suba phala æti karana dīrgha daśāvala kusala upa pīḍaka karmaya kriyātmaka vī janmiyā āyu – varṇa – sæpa – bala – pragna yana laukika samāpatti subavādī veyi. rāhu – kētu – ravi – śani – kuja ādī pāpa grahayō ovunṭa suba sthānavala svakṣētra – ucca – ādī bala labā siṭīnam – parivartana yōgavala siṭīnam eya grahayin napuru pāpīn vuvada suba phala æti karayi.

udāharaṇayak lesa mitra – svakṣētra – ucca ādī balaya labā rāhu 11 vænnē siṭīnam ohugē daśā kālaya tuḷa bohō jayagrahaṇa atkara demin ihaḷama subaphala labādeyi. ē kusala upasthambhaka karmayayi. suba grahayekugē daśāvak gevana viṭa ema rāhugē aturu daśāva pæmiṇīmat maha daśādhipati samaga rāhu mitra grahayekda viya yutuya. eviṭa kusala upasthambhaka karmaya upadī. suba phala labanaviṭa tavat suba phalayak eyaṭa ekvīma eya veyi.

mesē idiri ātma bhāvaya yahapat kara gænīmaṭa vaḍa vaḍā sita – vacanaya – kriyāva yahapat karaganimin dānamānādī piṁ dahamvala væḍi væḍiyen yediya yutuya. āhāra dāna – vastu dāna – vastra dāna śramadāna – abhayadāna – dharma dāna vaśayen dāna vividha vē. ēvā tuḷa væḍi vaśayen niyǣḷīma āyu – varṇa – sæpa – bala – pragna laukika paṁca samāpattiya læbīmaṭa karana suviśēṣī āyōjanayaki. mityā dṛṣṭhiya – tṛṣṇāva dēvēṣaya tuḷa gilī jīvat vannō minis ātma nolabati. (durlabhaṁca manuṣyatvā) minis bava læbīma atiśayinma duṣkara bava buddha dēśanāvayi.

This is a Google word to word translation of a article publised on Divaina on 2013/03/29.