සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් සීවලී මහරහතන් වහන්සේට පුද පූජා කරන්නේ මෙහෙමයි
Buddha’s disciples received the highest price at their meals, among them Seewali Nayaka Thera. There is a lot of talk among the Buddhist people about the Arahat Mahinda. About his birth. The Buddhist texts describe his noble cause for Seevali Thero who was able to provide food and drink. The purpose of this article is not to inquire into or describe the information, but with a broader purpose. In some Buddhist places, the Seevali Thera’s picture is very special. It is the Seelawisi’s image which first visits the home owners. The lamps were burnt and the lamps burnt and spices burned. In some houses only the image is available. Also, the Seevali’s picture can be seen above the main entrance of the house. Also, the pairing of one’s Seevali’s image and pictures is on display. (Ears) only. Also, in some classes, Seevali Thera is the only pseudo-engineer, and some of the paintings contain the four seahali monks, the four-step gods. As for each of these pictures there are various views, all these are pictures of Seevali Thera and we are looking at the “Seelawali’s image” in general.
Many of our devotees have great respect for Seevali Thero. Seewali’s image is the most praiseworthy besides the Buddha. It is only when we live in an economy based society that God reminds all Buddha about sickness or economic hardship, only with these intentions is God alone and sacrificing flowers, and only offering “economic prosperity.” Or, Sariyuth and Mugalan Ananda, the chief incumbent of the Buddha Sasana, are worshiping them But, in any case, it is one who sacrificed me to give “rice to the house” and the other to Lakshmi, which gives prosperity to Sahabhya Thera.However, if Seewali monks are not given money or are not given money, It was due to the fault of the seal’s monk on the sake of thinking that many of the newspapers had offered sacrifices to the lady in the newspapers. Although details describe rituals Seevali Thera is very compliance.
Only the image of Seevali Thera was displayed, but the flowers are not filled with flowers. It’s our own fault. The purpose of sewing lamps or sinking is to ensure that the Buddhists do not enjoy the benefits of the Hereafter, but the lucrative luxury-grain, and the purchase of cereals. It does not need to be too young to say it is wrong. We face the competition in the competitive world and we need physical amenities to make it compulsory. Whether or not to seek or receive them is unreasonable, the path to it should be correct. We must follow the correct ways. Often we see only the image of Sivali Thero’s house. It’s wrong. If there is a photograph of Seevali Thero, the first thing that should be honored is for our Lord Buddha. It is a mistake, however, that we do not seek refuge with the Buddha Dhamma in our hands. “The one who practices the Dhamma has been kept by the Dhamma” is a series of precepts preached by the Buddha. Therefore, it will be a comfort to the seal bearers who will be deeply concerned about the person who practices the Dhamma. It is not desirable to place Seevali at the shops such as Buddha’s signing the trades, and selling meat products such as liquor or the likes of Lakshmi. We first go to the Buddha and go to the Seelawali monk later. The seal of the Lord Buddha’s statue should be placed above Seelawisi’s image below a picture. In all these two places or in all places, the seal of the Seelawi Bhikku should be hanged in the footsteps of Lord Buddha. Also, if a picture of Sivalai is found in a house, a place for worshiping Buddha should have been pre-existing.
How can we get a bag of sweets for a Seevali image and prosper? We take beverages with boiled boiling water or filtered purified water. However, Seevali is sacrificing water from the waters. Therefore, if it is safe for either the Buddha or the Buddha, it should be filtered. The seal offering of the seal offering is not a sin offering. I say this is wrong. Hence, we follow the correct methods. Also, when listening to the bus or the train that goes outside or outside the workplace, you should not burn incandescent lamps to the owner. Before the sandals, the Lord Buddha and Seevali Thera should be worshiped. And it should be done with the lamps of the heart of the Sunnah.
And how do we bow to Seevali? The places of worship of the Buddha should not be repeated. Hades, Hades. They are among us. However, Seevali Thera tells us what the truth is. Therefore, when we worship with Seevali, it’s important to say that Seahawi is a patriarch.
Otherwise, it is important to say “Nawodhi Seevali Raja Pavawiya”. It is a frequent use of resource resources. The reason is that the Seevali pearl and the above stanzas are the sounds of the heat. Also, put a Seevali machine near Seewali’s image. Think twice about the quality of the Seawali machine that comes cheap from the market. It is important to have any machine with a fixed length. We can not do that. If it is wrong, the least will be good luck.
sīvalī maharahatan vahansēṭa puda pūjā karannē mehemayi
budun vahansēgē śrāvakayan atara āhārapāna bhavabhōga læbīm atin ihaḷama tanatura himivūyē sīvalī hāmuduruvanṭaya. mema sīvalī maharahatan vahansē piḷiban̆da bauddha janatāva atara vividha katā pavatī. unvahansēgē upata piḷiban̆davat. sīvalī maharahatan vahansēṭa āhāra pāna noaḍuva læbīmaṭa hētu kāraka vū unvahansēgē puṇyabala mahimaya piḷiban̆davat bauddha sāhityayē vistara vē. mē lipiyē aramuṇa ē toraturu vimasīma hō vistara kirīma nova īṭa vaḍā puḷulvū aramuṇak ætiva siduvannaki. ætæm bauddha nivesvala sīvalī himigē piṁtūrayaṭa himivannē suviśēṣī sthānayaki. nivasaṭa pamiṇena ayaṭa mulinma hamuvannē sīvalī himigē piṁtūrayayi. īṭa pahan dalvā suvan̆dakūru dalvā pæn ban̆dunak tabā tibenu dækiya hæka. ætæm nivesvala ættē piṁtūraya pamaṇaki. esēma sīvalī himigē piṁtūraya nivasaṭa ætuḷuvana pradhāna dora ætuḷē īṭa ihaḷin ran̆davā tibenuda dækiya hæka. esēma sīvalī himigē piṁtūrayē savan yugalayama pradarśanaya vana piṁtūra saha ek savanak. (kanak) pamaṇak disvana piṁtūrada æta. esēma ætæm paṁtūravala sīvalī himi pamaṇak væḍavāsaya karana atara ætæm piṁtūravala sīvalī himiṭa satara desin sataravaram devivaru væḍa vāsaya karana ēvāda dækiya hæka. mē ek ek piṁtūra gæna vividha adahas daratat mē siyalla sīvalī himigē piṁtūra nisā poduvē apa “sīvalī himigē piṁtūraya” piḷiban̆da vimasā balamu.
apē bohō bætimatun sīvalī himiṭa dakvannē itāma viśāla gaurava bhaktiyaki. budunvahansē hæruṇu viṭa væḍipurama vandanāmānayaṭa lakvannē sīvalī himigē piṁtūrayayi. ē apa siyaludenāma “ārthikaya padanam karagat samājayaka jīvatvana nisā viya hæka. deviyan budun siyalla apaṭa matak vanuyē leḍak dukak hō ārthika ahēniyak vū viṭayi. deviyan van̆dinnēt pansal yannēt ihata kī abhimatārtha ætiva pamaṇi. sīvalī himiṭava mal pahan pūjākarannēt “ārthika lābha apēkṣāvenma” pamaṇi. noesēnam særiyut mugalan ānanda væni himivarun buddha śāsanayē aga tanaturu dæruvat ē ayaṭa pudapūjā pavatvannē nættē ē nisāma viya yutuya. mā kesē kīvat “sīvalīS hāmuduruvō” saubhāgya udākarana “gedaraṭa bat ṭika” labādennaṭa pūjā karana dedenāgen ek ayeki. anek tænættā lakṣmī dēviyayi. kesē vetat sīvalī himiṭa puda pūjā pævætvūvat nivasaṭa dhanaya nolæbennē hō nivasē dhanaya noræn̆dennē æyida kiyā apa situvāda. ē sīvalī himiṭa puda pūjā pavatvana kramayē varada nisāyi. bohō puvatpatvala lakṣamī dēviyaṭa puda pūjā karana ākāraya vistara kaḷat sīvalī himiṭa puda pūjā pævætvīmē kramaya vistara vanuyē itāma suḷuveni.
sīvalī himigē piṁtūraya pradarśanaya kaḷa pamaṇin īṭa pæn mal pahan pūjā kaḷa pamaṇin apa patana pætuman iṭu novē. ē apagēma varadayi. sīvalī himiṭa pahan dælvīmē hō pæn pūjā kirīmē aramuṇa vanuyē bauddhayan visin kaḷayutu paralova sugatiya labāgænīmē aramuṇa nova laukika sæpa sampat dhana dhānya labāgænīmē aramuṇayi. eya væradi yǣyi kīmaṭa taram boḷan̆da viya yutu næta. taragakārī lōkayē taragayaṭa muhuṇa dena apaṭa bhautika sæpa sampat anivārya vē. ēvā pætīma hō labāgænīma asādhāraṇa novunada ē san̆dahā yomuvana mārgaya niværadi viya yutuya. niværadi krama anugamanaya kaḷa yutuyi. bohō viṭa apa dakinnē nivasē sīvalī himigē piṁtūraya pamaṇi. eya væradiya. sīvalī himigē piṁtūrayak tibē nam īṭa prathamayen garu kaḷa yuttē apē budupiyāṇan vahansēṭaya. budun daham san̆gun saraṇa nogos budun vahansēgē śramaṇayaku vana sīvalī maharahatan vahansēgen apa pihiṭārakṣāva prārthanā kirīma varadaki. “dharmayē hæsirennā dharmaya visinma rakṣā kaḷē” budunvahansēgē śrī mukhayen dēśanā kaḷa dharma kāṇḍayaki. ē nisā dharmayē hæsirennāṭa pamaṇak sīvalī himiṭa puda pūjā pævætvīmen sahanayak sælasenu æta. budunvahansē akæpayayi anudæna æti veḷe1m atara masmāṁśa āyudha matpæn ādī veḷen̆da śālāvala sīvalī himiyē piṁtūra hō lakṣmī mǣṇiyagē piṁtūra ellīma sudusu novē. apa paḷamuva budun saraṇa gos in pasuva sīvalī himiṭa puda pūjā pævætvīma kaḷa yutuya. budun vahansēgē piḷimayakaṭa piṁtūrayakaṭa pahatin sīvalī himigē piṁtūraya ellīma kaḷa yutuya. mē deka eka sthānayē hō vēvā sthāna tunaka hō vēvā siduviya yuttē buduhimiṭa pahata sthānayaka sīvalī himigē piṁtūraya ellīmayi. esēma sivalī himigē piṁtūrayak nivasaka ætnam budun vahansēṭa puda pūjā karana sthānayak īṭa pera tibiya yutumaya.
sīvalī piṁtūrayakaṭa pæn ban̆dunak tabā saubhāgya patana api ē pæn ban̆duna labāgannē kesēda? apa pānaya kirīmaṭa gannē uturā nivāgat jalaya hō perā pirisidu kaḷa jalayayi. ēt sīvalī himiṭa pūjā karannē karāmayen ena jalayayi. ē nisā budunvahansēṭa hō vēvā sīvalī himiṭa hō vēvā pæn tabannē nam ē pæn perāgata yutuyi. sīvalī himiṭa pæn pūjāva pahan pūjāva, suvan̆da pūjāva væradi yayi nokiyami. mā pavasannē ē krama vēdaya væradi bavayi. ē nisā niværadiva ē krama anugamanaya karamu. esēma rækiyāvaṭa hō nivasin bæhærava yaddī basaya hō dumriya ena han̆ḍaṭa savan demin sīvalī himiṭa han̆dunkūrak dalvā duvagena yāma nokaḷa yutuya. pāvahan pæḷan̆dīmaṭa pera budun næmadīmat, sīvalī himiva næmadīmat kaḷa yutuya. esēma eya kaḷa yuttē nivī hænahillē sitē pahan bava tabāgenaya.
esēma sīvalī piṁtūrayaṭa apa van̆dinnē kesēda? budun van̆dina gāthā etanama kīma sidu nokaḷa yutuya. devivarunaṭa van̆dina gāthā śpēta. mantra apa atara emaṭa æta. ehet sīvalī himiṭa apa pahan dalvamin pavasannē kumana gāthāvakda. ē nisā apa sīvalī himiva vandanā karanaviṭa sīvalī pirita kiyannaṭa puruduvīma vædagatya.
esē nomætiva “navō siddha sīvalī rājā paṭhaviyā” væni gāthāvak pævasima vædagatya. eya nitara bhāvitākirīma sampat dena balayaki. īṭa hētuva vanuyē sīvalī pirita saha ihata san̆dahan gāthā ratnayē æti śabda balayayi. esēma sīvalī himigē piṁtūraya asaḷa sīvalī yantrayak tabanna. veḷen̆da poḷen lābeṭa læbena sīvalī yantrayē guṇaya gæna devarak sitanna. ōnǣma yantrayak niyamita diga paḷalakin yuktavīma vædagatya. ema digapaḷala apaṭa hitumatēma sidukaḷa nohæka. eya væradunahot subha paḷa nova aḍuma phaḷa læbēvi.
This is a Google word to word translation of a article publised on Divaina on 2012/12/07