X men said:
yakow oka ahannath deyakda pisso kawadda pissu kiwwe muge hitha snasenna eka aththa kiyapan ban nathinam apita ada meke kanak ahila inna naha
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Me kaale Hamuduruwo gena Budu haamuduruwo kiyu de...
- Thread starter AtulaSiriwardane
- Start date
yakow oka ahannath deyakda pisso kawadda pissu kiwwe muge hitha snasenna eka aththa kiyapan ban nathinam apita ada meke kanak ahila inna naha
sutherland.g.m said:
Den wevi thamai thiyenne.. Anik monawa oyaata penune nethath haamuduruwo kavi kiyanawa ahala nedda?
They will not lend ear, will not set their hearts on knowing them, will not regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works — the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples — are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping and mastering.
sutherland.g.m said:
mokadda mewa dana gatta kiyala apita thiyana wasiya
apita ewa adalane gihiyan gana kata karoth apita eka adalay. hamuduruwo narakata hitiyoth eka hamuduruwonta balapanne but api hamudurow narakata innawa kiyaala ewa pilipadinne kiyala insult karoth apita thamay pau pirenne. meta wada kochara hoda dewal tiyanawada budhagma gana. kochara hoda hamuduruwo innawada. dont be fool like athula. 
AtulaSiriwardane said:Hari kiyannako balanna Budu daham therum ganna widiya mokakda kiyala.
budu dahama therum ganna ona hati budu rajanan wahansema deshana karala thiyenawa...
ekata udaharana sutra deshana ona tharam denna puluwan... me eka piliwelak witharai..
1. Pirisidu buddha wacanaya ahanna hari kiyawanna hari ona.. (sutha)
2. E buddha wacana mathakaye dara ganna ona .. (datha)
3. Ewa wacanayen pawa purudu karanna ona (wacasa paricitha)
4. E dharmaya nuwanin menehi karanna ona.. (manasanu pekkhitha)
5. E dharmaya thamagema dakimak kara ganna ona.. (dittiya suppatividdha)
oya 5 mulikava bahusrutha bhavaya pirisidhu wima pinisa hethu wenawa.. elagata thamai ekama niwana pinisa hethu wenne...
thawa one nam ahapan...
sutherland.g.m said:
Oya Dan Siriwaranaya Ohoma Patan Gaththata Tikatika Passe Oka Yanne Wena Point Walata. Ratata , Rata Rakina RanaWiruwanta Puluwan Thram Upahaasa Karala Dan Aagama Allagena Thiyenne Hondakata Newei. Balapanko Thawa tika Dawasakin Oka Adala Ganna Points Tika.
djnish said:mokadda mewa dana gatta kiyala apita thiyana wasiya
hehe, machan danuma labeema kiyana wasiya hambawenawane!
man nam me wenakan me thread eke atula aiya dapu dewal samaharak danagena hitiye ne, intention eka mokak unath e gena thakanne nathua inna purudu weyan epaa kiyala hithenawanam
ekama konekin balagena dana dana hama thread ekakatama ke gahanna yanna epa ban
budu dahama kiyanne machan mulumaninma Chaturarya sathya dharmaya.. wenath widiyakata kiyanawa nam paticca samuppada dharmaya.. mulu budu dahamama chaturarya sathya dharmayata athulath karanna puluwan..AtulaSiriwardane said:
kenek budu dahama kiyala igena ganna one anna ekai..
'
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mutantlast said:budu dahama kiyanne machan mulumaninma Chaturarya sathya dharmaya.. wenath widiyakata kiyanawa nam paticca samuppada dharmaya.. mulu budu dahamama chaturarya sathya dharmayata athulath karanna puluwan..
kenek budu dahama kiyala igena ganna one anna ekai..
that's correct machan.. mama ekagai ekata...
djnish said:mokadda mewa dana gatta kiyala apita thiyana wasiya
Budu Dharamaye mulika paramarthaya, Aththa athi hatiyen dekeema. Apita meva penenne nathnam eka Mohaya...
Anika "Pujaacha Pujaneeyaana" Api denagena ona Pudanna ona. Dena dena Dusilwathunta wanda kiyala pin sidu weida?
Man hithanne haamuduruwo wediya waradi karala paw puroganne Gihiyo ewa ganan ganne nethi nisa.
Eka nemei, Ara oya kiyapu honda deyak kiyanna balanna..
djnish said:mokadda mewa dana gatta kiyala apita thiyana wasiya
sahodaraya samawenna man methana athula kiyana dea aththa kiyalawath ape uthum shahsane wadak naha kiyalawath kiyanne naha eth me wage boru danmama aththa ikmanin eliyata enawa sahodaraya wathura yata thiyena diya bubulak wage udeta payana ira wage aththa uda enawa ekai man kiyanne
AtulaSiriwardane said:Budu Dharamaye mulika paramarthaya, Aththa athi hatiyen dekeema. Apita meva penenne nathnam eka Mohaya...
Anika "Pujaacha Pujaneeyaana" Api denagena ona Pudanna ona. Dena dena Dusilwathunta wanda kiyala pin sidu weida?
Man hithanne haamuduruwo wediya waradi karala paw puroganne Gihiyo ewa ganan ganne nethi nisa.
Eka nemei, Ara oya kiyapu honda deyak kiyanna balanna..
machan moohaya oya widiyata wisthara wena ekama eka buddha deshanawak hati thiyenawa nam mata pennapan...
macho, mehemai ape me සාසනය me venakan arakksha vela thieyenne haamudurovo inna hinda thama, ehinda haamuduruvanva vivechanaya karanna hoda ne, mokada anith riligion vala aya eyalage ayava vivechanaya karanne nehe neda?
blackarea51 said:
eka nam aththa ban eka ithin apey karume api mahajathiyane ban ithin apey ewunta hangimak naha agama dahama rata gana
Aggikkhandopama Sutta
The Mass of Fire Comparison
Thus have I heard. Once the Blessed One was wandering among the Kosala people together with a large company of monks. Entering a major path, the Blessed One saw in a certain spot a great mass of fire, burning, blazing, glowing. After seeing it and stepping down from the path he sat on the appointed seat at the root of a tree. After sitting down the Blessed One said to the monks: "Do you see, monks, that great mass of fire, burning, blazing, glowing?" — " Yes, venerable Sir."
Dussela weema
[1] "What do you think, monks? Which would in fact be the better? Embracing that great mass of fire, burning, blazing, glowing, and sitting or lying down close to it? Or, embracing a kshatriya or brahman or householder woman with young and tender hands and feet, and sitting or lying down close to her?" — "This, venerable Sir, would surely be the better: Embracing a kshatriya or brahman or householder woman with young and tender hands and feet, and sitting or lying down close to her. For it would be painful, venerable Sir, to embrace that great, burning, blazing, glowing mass of fire, and sit or lie down close to it."
"Let me tell you, monks, let me explain to you, monks, that this would surely be the better for one who is of poor conduct, an evil-minded one, a filthy doer of complete wickedness who acts in an underhand manner, who pretends to be a recluse yet is not a recluse, who pretends to lead the holy life yet does not lead the holy life, an inwardly-putrid, impure-natured one: Embracing that great mass of fire, burning, blazing, glowing, and sitting or lying down close to it. What is the reason for this? Because on account of that, monks, he would go to death, or to a pain like that of death, but he would not, on account of that, on the break-up of the body after death be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory."
"But, monks, if one who is of poor conduct, an evil-minded one, a filthy doer of complete wickedness who acts in an underhand manner, who pretends to be a recluse yet is not a recluse, who pretends to lead the holy life yet does not lead the holy life, an inwardly-putrid, impure-natured one, were to embrace a kshatriya or brahman or householder woman with young and tender hands and feet, and sit or lie down close to her — for him, monks, there would be a long period of harm and suffering, and on the break-up of the body after death he would be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory."
Dusilwa hindimin Vandana labeema,
[2] "What do you think, monks? Which would in fact be the better? If a strong man, having twisted a firm horse-hair rope around both calves, were to rub, so that the rope cut the skin, and having cut the skin it cut the under-skin, and having cut the under-skin it cut the flesh, and having cut the flesh it cut the sinew, and having cut the sinew it cut the bone, and having cut the bone it left the marrow exposed? Or, to derive enjoyment from the homage of rich kshatriyas, or rich brahmans, or rich householders?" — "This, venerable Sir, is surely the better: To derive enjoyment from the homage of rich kshatriyas, or rich brahmans, or rich householders. For it would be painful, venerable Sir, if a strong man, having twisted a firm hair-rope around both calves, were to rub, so that the rope cut the skin and so on until it left the marrow exposed."
"Let me tell you, monks, let me explain to you, monks, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having twisted a firm horse-hair rope around both calves, were to rub, so that the rope cut the skin and so on until it left the marrow exposed. What is the reason for this? Because on account of that, monks, he would go to death, or to a pain like that of death, but on account of that he would not, on the break-up of the body after death, be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory."
"But, monks, if one who is of poor conduct, an evil-minded one, a filthy doer of complete wickedness, an impure-natured one, were to derive enjoyment from the homage of rich kshatriyas, or rich brahmans, or rich householders — for him, monks, there would be a long period of harm and suffering, and on the break-up of the body after death he would be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory."
Dusilwa hindimin Pidum labeema
[3] "What do you think, monks? Which would in fact be the better? If a strong man were to strike the nether-quarters with a sharp, oil-cleaned sword? Or, to derive enjoyment when rich kshatriyas, brahmans, or householders press the palms together in prayer?"
"Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man were to strike the nether-quarters with a sharp, oil-cleaned sword."
Dusilwa hindimin Siwuru Handeema
[4] "What do you think, monks? Which would in fact be the better? If a strong man were to wrap the body with a red-hot sheet of iron, burning, blazing, glowing? Or, to derive enjoyment from the robes given in faith by rich kshatriyas, brahmans, or householders?"
"Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man were to wrap the body with a red-hot sheet of iron."
Dusilwa hindimin Daanaya valndeema
[5] "What do you think, monks? Which would in fact be the better? If a strong man, having opened the mouth with a red-hot iron spike, were to hurl into the mouth a red-hot iron ball, burning, blazing, glowing, so that one's lips would burn, then the mouth would burn, then the tongue would burn, then the throat would burn, then the chest would burn, and when it was received by the lower intestine, it would be expelled from the lower part of the body? Or, to derive enjoyment from the food received on alms-round and given in faith by rich kshatriyas, brahmans, or householders?"
"Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having opened the mouth with a red-hot iron spike were to hurl into the mouth a red-hot iron ball."
Dusilwa hindimin Asana Labeema
[6] "What do you think, monks? Which would in fact be the better? If a strong man, having gripped the head or shoulder, were to force one sit or lie on a red-hot iron bed or chair? Or, to derive enjoyment from a chair given in faith by rich kshatriyas, or brahmans, or householders?"
"Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having gripped the head or shoulder, were to force one sit or lie on a red-hot iron bed or chair."
[7] "What do you think, monks? Which would in fact be the better? If a strong man, having gripped one, heels up, head down, were to force one down into a red-hot iron cauldron, burning, blazing, glowing, and where there is boiling scum on top, he were to go once up, once down, and then once sideways? Or, to derive enjoyment from an abode given in faith by rich kshatriyas, or brahmans, or householders?"
"Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having gripped one, heels up, head down, were to force one down into a red-hot iron cauldron."
"Because of what I have said here, monks, you should train yourselves such that the gifts of those whose requisites we use — the robes, alms-bowl, chair, bed, and medicine as a support when sick — will have great fruits, great merits [for the people who give them], and our going forth will not be in vain, will be fruitful, will have a result. Thus should you train yourselves, thoroughly seeing that for your own benefit, monks, it is right to strive with heedfulness; thoroughly seeing that for the benefit of others, monks, it is right to strive with heedfulness; and thoroughly seeing that for the benefit of both, monks, it is right to strive with heedfulness."
Thus spoke the Blessed One.
And while this explanation was being delivered,
hot blood rose out of the mouths of sixty monks;
another sixty monks abandoned the training and returned to the lower life,
saying, "It is too difficult to do, Blessed One, it is too difficult to do";
while the minds of another sixty monks abandoned clinging and were liberated from the aasava-s.
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