සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් බෝධියත් බේරා බෝධි පූජාවක් තබන ක්රමය
The Bodhi Pooja has become a popular ritual among many. Although the Bodhi Pooja is a Buddhist Shamanism, it has become a major cause of its spread to the public that it is highly recommended by senior daughters to place bodhi offerings for planetary badness. This is the reason why Bodhipuwea is so popular among the charitable acts as well as herbal meditation. In such a manner, the faith in the minds of the people is also a matter of great meritoriousness.
Faith is clothed with thinner. It is factual. Faith and wisdom cart are like the two wheels. When they are spinning, the car moves forward. But only one wheel rotates instead of the chassis. Also, there is a Bodhi Pooja that some people are making abundant stupidity due to the lack of wisdom.
Thousands of people are daily present at the Anuradhapura Jaya Sri Maha Bodhi in Kandy, Sri Dalada Maligawa, Hanguranketha, Getambe, Kalutara, Kataragama, Bellanwila and Kelaniya churches. However, a separate program has to be implemented to safeguard the historical sacred Bohinhas as a result of misusing the sacred Bo-tree. Or, as a result of the foolish conspiracy, the destruction of the sacred Bodhi sapling could be wiped out.
The Light of Light is the Wisdom of the Light. But many do not recall that many boils are damaging the heavy heat that comes from the lamps. Therefore, despite the lamp fences that are slightly distance from the Bodhi tree or the lighthouse, the lanterns of the Bo tree are visible. The light of the incident is due to heavy burning of the Bodhi Tree. Also, the lanterns that fall on the Bodhi Courtyard and the coconut oil that flows into the abyss and other sand in the courtyard are absorbed. When the soil is absorbed into the earth, a large amount of oil is absorbed into the soil. Damage to the natural condition of the Bodhi tree will also be destroyed. Therefore, the Bo tree guardians have to remove the sand in the Bodhi Courtyard from time to time and to make new sand. Are not these things to be?
Smoke released by incense incense. How many trees do you smoke when you smoke thousands of times? That is why the ads are fixed to prevent incandescent lighting of lamps near many bohim boards. But it’s not easy to understand this for the foolish piers who only think of their own needs and wisely. Not only the Bodhi tree, but also the vihara that has been adorned with valuable paintings and sculptures can be seen as the color of the lamps and incandescent lights have become discolored. The painting of them is, of course, difficult to handle.
The sacrifice is also a higher priesthood. Multicolored flags or Buddhist flags can be used. But there are no blue-collar pieces on a piece of paper, such as a ragged image of a “raven of the seeds of the seeds” and so on. The caretakers must bear the cost of removing the cloths, but no harm is done to them. The planet does not get rid of it.
How to Bite It To A Bodhirabaya Place How To Be A Bodhi Poo? It is possible to develop molds and microorganisms into the Bodhi tree and even destroy the Bodhi tree. Water needs water for a tree. Not milk. Animals, including human cats, need milk for their milk, but no tree will grow milk.
Considering these facts, the Bo-Bodhi Pooja should not be contradicted by the botanical standards and preserving it for a long time. It is not by doing harm, but by doing what is necessary for the sacrifice.
This is a timely need to understand those who sacrifice and what the Bodu Bani Pooja is for. Those who put up Bodhi Poojas with proper faith and wisdom will be able to get many rewards from them.
The Lord Buddha himself has made the first Bodhi Pooja. This is an idiosyncratic poisoning done as a generosity. Thereafter, he has advised Ananda Thero to plant a Bodhi tree for the followers when he is not present. The Bo tree planted accordingly is called Ananda Bodhi.
Every Buddha receives enlightenment under the Bo tree. Bodhi Pooja is a great pianos, since it can not be visited without a Bo tree. Bodhi Pooja is not just a tree plantation. It is also the Buddha pooja that reflects on Buddha attributes. The word “Bodhi” means the tree which helps the great Buddha to acquire enlightenment, but also the meaning of omniscient knowledge. Accordingly, the Buddha should be meditated with the help of the Bodhi tree.
The Bodhi Pooja is first done to clean the Bodhi Courtyard. That’s the call. Bodhi Sambuddha said in his letter “Out of the Arahants” that the bows were dropped off and the callers were given 20 bronze medals. It is difficult to point out this gimmick such as Salalanga full body, health, mild skin, lack of emotions, no fear. There are five reimbursements for the promotion of the Bodhi Adikari. It’s impressive, it’s impressive. Pleasing God, creating a dwarfism, searching for heaven after death.
After calling the Bodhi Courtyard, sanding is also a great charity
bōdhiyat bērā bōdhi pūjāvak tabana kramaya
bōdhi pūjāva bohō denā atara janapriya śānti karmayak bavaṭa patva tibē. bōdhi pūjāva bauddha śāntikarmayan vuvada eya metaram vyāpta vīmaṭa pradhāna hētuvak bavaṭa patvī ættē graha apala san̆dahā bōdhi pūjā tabana lesa jyedatiṣa śāstragnayan visin nirdēśa kirīma yǣyi pævasīma atiśayōktiyak novennēya. dāna śīla bhāvanā ādī puṇya kriyā atara bōdhipūjāva metaram pracalita vīmaṭa hētuva eyayi. ē ākārayen hō janatā sit satan tuḷa śraddhāva æti kirīmada mahat puṇya karmayak bava nokiva manāya.
śraddhāva yanu tunuruvan kerehi ætivana pæhædīmayi. eya karuṇu sahitava siduvannaki. śraddhāva saha pragnava karattayaka rōda deka meni. ēvā kærakenaviṭa rathaya idiriyaṭa gaman karayi. ehet eka rōdayak pamaṇak kærækunot rathaya idiriyaṭa yanavā venuvaṭa eka tæna kærakīmaṭa paṭan ganī. emenma pragnaven toravana śraddhāva nisā da bohō mōḍakam karamin an̆duraṭa gaman karana aya bahula bava samaharun tabana bōdhi pūjā valinda penī yayi.
anurādhapura jaya śrī mahā bōdhīn vahansē, mahanuvara śrī daḷadā māḷigaya abiyasa væl bōdhiya, gæṭam̆bē, kaḷutara, kataragama, bellanvila, kælaṇiya ādī siddhasthānavala bōdhi pūjā tæbīmaṭa dinapatā dahas gaṇanin janatāva ek rok vē. ehet mē pūjā tæbīmē væradi krama vala pratiphalayan vaśayen ema aitihāsika vaṭinākamakin yutu bōdhin vahansēlā ārakṣā kara gænīmaṭa venama væḍapiḷiveḷak kriyātmaka kirīmaṭa sidu vī tibē. nætahot mōḍa śraddhāvē pratiphalayak vaśayen ema bōdhīn vināśayaṭa patvīma ikmanvana bæviṇi.
pahan pūjāva pragnalōkaya usas piṁkamaki. ehet bōdhi patravalaṭa pahan valin nikutvana adhika ūṣṇaya hānikara vana bava bohō denāṭa matak vannē næta. mē nisā pahan dælvīma san̆dahā bōdhiyaṭa taramak durin sādā æti pahan væṭaval tibiyadī bōdhi prākāraya matama hō bō maḷuvē pahan dalvanu daknaṭa læbē. ehin nikut vana ālōkaya pūjāvan vuvada adhika tāpaya hētukoṭa gena bōdhi vṛkṣaya dæḍi pīḍāvakaṭa lakvē. tavada bōdhi maḷuva mata tabana pahan peraḷī ivataṭa galā yana pol tel abatel ādiya maḷuvē æti væli valaṭa urāganī. dinapatā viśāla tel pramāṇayak poḷavaṭa urā gannā viṭa tibū svābhāvika tattvayaṭa hāni siduvīmenda bōdhi vṛkṣayaṭa avaśya pasa vināśa vanavā æta. mē nisā varin vara bōdhi maḷuvē æti væli ivatkara alut væli ætirīmaṭa bōdhiyē bhārakaruvanṭa siduvē. mēvā noviya yutu dēval novennē da?
han̆dunkūru valin nikut vana dumada bōdhiyaṭa ahitakaraya. han̆dunkūru dahas gaṇanak dinapatā dalvā dumdena viṭa kumana hō gasak eyaṭa orottu dennē kesēda? bohō bōdhin asala pahan dælvīma hā han̆dunkūru dælvīma nokarana lesa dænvīm savikara ættē ebævini. esē namudu tamangē avaśyatāvaya gæna pamaṇak hitana, pragnaven tora mōḍa śraddhāvantayanṭa meya avabōdha kara gænīma pahasu næta. bōdhiya pamaṇak nova vaṭinā citra hā mūrti valin alaṁkāravī æti vihārayada ē ætulata pahan hā han̆dunkūru dælvīmen durvarṇa vī tibena ākāraya dækagata hækiya. ēvāyē nævata tīnta ālēpa kirīma viśāla mudalak darā kaḷa yutu duṣkara kaṭayuttak bava nokivamanāya.
koḍi pūjāva da usas piṁkamaki. vaivarṇa koḍi hō bauddha koḍi mē san̆dahā bhāvitā kaḷa hækiya. ehet nilpāṭa redi kæbalivala samaharaviṭa kapuṭekugē rūpayak æn̆da “asavalāgē senasuru apala duruvēvā” ādī vaśayen bōḍ gæsīma koḍi pūjāvak novennēya. ema redi kǣli ivat kirīmaṭa bhārakaruvan amatara viyadamak darā kaḷa yutuvanavā hæra ēvāyen pinak siduvannēda næta. graha apala duruvennē da næta.
bodhīn vahansēgē mulaṭa kiri vækkirīma bōdhi pūjāvak vannē kesēda? eyin bōdhiya rōgī vīmaṭa pus varga hā kṣudra jīvin bihi vī bōdhiya vināśa vīmaṭa pavā hētuviya hækiya. gasakaṭa avaśyavannē jalayayi. kiri novē. minis biḷi1 ætuḷu satva pæṭavunṭa kiri avaśya vana namudu kisidu gasak kiri bī væḍennē næta.
mema karuṇu sælakillaṭa gena bōdhiya tavat bōhō kālayak ārakṣā vana paridi udbhita vidyātmaka niyamayanṭa paṭahæni novī bōdhi pūjāva kaḷa yutuya. pūjāva tæbiya yuttē vṛkṣayaṭa avaśya dē læbena paridi misa hānikara dē kirīmen novē.
mē san̆dahā bōdhi pūjāva kumakda yana kāraṇaya gæna ema pūjā tabana pinvatunda eya niyama karana jyedatiṣagnayan da avabōdha kara gænīma kālīna avaśyatāvayaki. niyama ākārayen śraddhāva menma pragnavada sahitava bōdhi pūjā tabana ayaṭa emagin bohō āniśaṁsa labāgata hæki vannēya.
lova prathama bōdhi pūjāva kara ættē budurajāṇan vahansē ma visini. ē vū kalī kṛta guṇa sælakīmak vaśayen karana lada animisa lōcana pūjāvayi. in pasuva unvahansē visin ānanda himiyanṭa upades dī ættē taman vahansē nomæti avasthāvala pæmiṇena śrāvaka pirisaṭa pūjā tæbīma san̆dahā bōdhiyak rōpaṇaya kirīma ucita bava bavayi. ē anuva rōpaṇaya karana lada bōdhiya ānanda bōdhiya vaśayen hæn̆dinvē.
sǣma buduvarayekuma buddhatvaya labannē bōdhiya yaṭadīya. bōdhiyak nætiva buddhatvaya læbiya nohæki bævin da bōdhi pūjāva usas piṁkamak vannēya. bōdhi pūjāva hudek vṛkṣa vandanāvak novē. eya budu guṇa menehi karamin karana buddha pūjāvan da vē. “bōdhi” yana vacanayen mahā bōsatāṇan vahansēlāṭa buddhatvaya labā gænīmaṭa upakāravana gasa, yanna pamaṇak nova sarvagnatā gnanaya yana arthayada kiyǣvē. mē anuva bōdhi pūjāva tabana viṭa bōdhiya upakārayen tun lovama itā usas ma tattvayaṭa patvū budun vahansēgē guṇa menehi kaḷa yutuya.
bōdhi pūjāva san̆dahā mulinma kaḷa yuttē bōdhi maḷuva pirisidu kirīmayi. enam æmadīmayi. væṭī æti bōpat ivatkara æmadīma nisāma mahat vū āniśaṁsa vissak labana bava “bōdhi sammachjana” rahatan vahansēgē apadānayehi dækvē. sakalāṁga sampūrṇa śarīrayen læbīma, nirōgī bava, mṛdu sama, citta pīḍā æti novīma, biya næti bava ādī mē āniśaṁsa mevæni keṭi lipiyakin dækvīma apahasuya. tavada vinaya piṭakayē parivāra pāḷiyē dækvena paridi bōdhi maḷu æmadīmē āniśaṁsaka pahaki. tamangē sita pæhædīma, anungē sita pæhædīma. deviyan satuṭuvīma, rūpasōbhāva ætivīma, maraṇin matu svargaya sevīma ādiyayi.
bōdhi maḷuva æmadīmen pasuva væli ætirīmada mahat punya śaktiyak labā dē. emenma śabda pūjā kirīma sak bera ādiyen karana śabda pūjāva, vandanā gāthā kiyā karana stūti pūjāva koḍi pūjāva pæn valin bōdhiya nǣvīma ādī pūjā graha apala nivāraṇaya karayi. mehidī pahan hō suvan̆da dum pūjā bōdhiyaṭa hāni novana sē ǣtin kaḷa yutuvē.navagrahayin venuvenma kaḷa yutu śānti karma piḷiban̆dava menma bōdhi pūjāvaṭa tabana dravya piḷiban̆davada pasugiya lipi valin sākacchā kaḷemu. nævata varak sihipat karannē graha apala yanu akusala karma śaktiya bavayi. eya yaṭapat kara gænīma san̆dahā kaḷa yutu kusala karmayan vaśayenma bōdhi pūjāva kaḷa yutuya.pūjāva avasānayē karaṇīya metta sūtraya kiyā ṭika vēlāvak met væḍiya yutuya. in pasuva deviyanṭa hā miyagiya gnatīnṭa pin dī tamanṭa avaśya prārthanāva kaḷa yutuyi. esē karana viṭa kusala śaktiya magin apala duruvīmada deviyangē rækavaraṇaya læbīmada siduvannēya.
This is a Google word to word translation of Divaina