Has Buddhism rejected the Astrolojy?


සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් බුදු දහම ජ්‍යෙතිෂය ප්‍රතික්‌ෂේප කර තිබේද!

Has the Lord Buddha rejected the Ten Commandments? It seems to be a worthy topic to discuss the question of whether or not the tasting of letters is appropriate for the appointment of an advisor or consultant to the center, knowledge of the center.

A learned minority laymen and laymen do not like the teachings of the Buddha. This is because a commentary is being publicized. For organization of a certain organization, the horoscope should be burnt, observing the New Year rituals, naming the names of the children and not checking the greeting cards. It is not surprising, therefore, that the question arises whether Buddhists are more likely to be honest. What was the status of the Buddha before the world and the Buddha in the postwar period of the 2550-year-old Buddhist culture that nurtured the nation? Have you rejected the dharma of Buddha Dhamma? What were the relations between the Maha Sangha and the Senior Dhamma? Let us use this series of articles to discuss the subject.

First you need to understand what is the senior role? Means. Many of those who disagree with the popularity of the subject have found that this subject has not been well identified. It teaches the movement of stars and planets to the environment, including the environment. But it should be said that it is not the Anthonology, the Arudhu, the Awaras, or the Divine punishments, but the magic of the gods or demons. The last one was supplemented by a discussion of what was considered a seniority issue.

There are a few scholars who argue that the Buddha is rejecting the dictates. It is a stanzas of the Nakaghant nation. That’s it.

Any other policy



King Kriysanthi Tharaka ”

“If the matter is accomplished, it is a shudder. What can the Yaket do?” Here is a simple idea. But this sentence should be examined based on the story and decided on this. The story is as follows. A young man sees a young man calling for a bride. It sets a date for that. But this young man will ask another neat to make sure of the date of this dawn. The second inspirer who is jealous of jealousy about seeing others does not meet him, says that this date is not appropriate. Instead, it sets forth a later date. So the postponed date was later found out that the girl got married to another youth. When we hear this story, the great Bodhi has said the above stanza. Even this incident that happens in the Viking Jagan may happen this way. The story has not been rejected by the dictator.

Some scholars say that the older thesis has been rejected as a scientific theory. Horizontal means brutality. The vertebrates of the beasts are in the horizontal, and the human vertebrae is horizontal. Therefore, the name of theoretical science is derived from it. Let’s look at what is called Horizontal Science.

The Slavic Sutra section of the semicolonial cognitive section of the same dagestan details this in detail. It is mentioned step by step silently protecting someone who is a monk. It is said in the Suthera that from Panperiticus to Chula Sheila, it is said in the Suthera of the Vedas that the anthropologists refrain from observing the observation, eclipse, eclipse, as well as telling of various features and statues. Those who see this are arguing that the Buddha Dhamma has been rejected.

However, theoretical science in these formulas is not the only term which is more relevant. It also states: “As such, seeds are made up of nurses, but they are hungry, laughing, resting, bowing, laughing, laughing, surgical, physical, or therapeutic, such as poisoning, From 123.) What does this mean? Not only the senior science but also the medical science also include the theory of the vertebrate. But only taking a part of a Book is to mislead the society, to prove its opinion. Many laymen have rejected many of these by the Mahanayakas. But those clergy are not groups for the laymen.

The goal of Buddhism is to guide all suffering and to understand the meaning of Nibbana. Economics, biology, political science, medicine, and senior science are used to solve the everyday problems of man. Not for placement. It should not be confused.

But there are many instances where the Buddha’s character, Buddha Dhamma and Buddhist culture are mentioned. When the Holy Father was conceived of the womb, he learned that the dream of Mahamahaya was the meaning of the conception of a child. It was learned from the Brahmins with a lot of knowledge. The Brahmanas, the founder of the Kondanna, said that these princes would surely be Buddhies in the future when they were given the names of the Prince Bhosaths, because of his vastly diligent knowledge. An eloquent man with a special knowledge of the Theravada was also the person who was the first to come to understand the concept of the Buddha Sasana.

It is said that 64 subjects were taught at the time. These subjects, such as mathematics, history, grammar, and numerology, included in the Sisters of the Cosmos. Surely, the princes of Siddhartha perfectly mastered the subjects. The Buddha has seen five dreams and asked him about it, meaning their meaning is empowerment.

After the conquest of Sri Lanka by Europeans, our traditional education system was also changed. This is why so many craftsmen were not limited to teacher scholars. Like scientists like Galileo, we possessed all the mathematical methods of the pre-planetary motion, but we learned to digest the stars and to give all the respect to discovering astronomers for the difference in this education system. The Mahavamsa reads that ancient Stupas used the Buddhist Stupas and the constructions of temples even in the ancient times. Chapter 31 of the Mahavamsa states that the Ruwanweli Maha Seya was started by the Vesak Poya day after the “Visha” pooja. It is said that on these occasions, some of the enthusiastic and enthusiastic superiors of the Indus gang, have been enthroned.

Animals are diverse. The subject is the reason for the pretext that Buddhism is emphasized. The seniority is based on the consequences. The center (horor) is the mirror that can be used to describe what he or she did. Fiction is to describe the time period of the play. Making zakathe is the time to calculate the power of the khaka. The birth chart also shows about the self-begotten birth before and after.

There is no other science close to Buddhism and its foundation. The non-secularized genealogers do not accept because they believe in an almighty God. Some of the Buddhists can not understand why they should be killed.

The oldest oldest book in Sri Lanka is written by Ven. Anamadassi King. Balangoda Ananda Maithriya, Walane Sri Siddharththa, Ratmalana Dharmaloka, Hikkaduwe Sri Sumangala, Bellana Gnanavimala and others have been defended to protect the knowledge. Bodhi Pooja, Buddha Pooja, Pirithy preaching etc. in the temples is not an exaggeration to say that the lay lyceum is the leading lay instructor. Buddhist Shanthi is recommended to relieve the astronauts. Lord Buddha has taught in the Kalama Sutta that something should be acknowledged, not by saying, but by looking at something.

budu dahama jyedtiṣaya pratikṣēpa kara tibēda!

budurajāṇan vahansē visin jyedtiṣaya pratikṣēpa kara tibēda? jyedtiṣavēdiyekugē upades gænīma nætahot nækat bælīma, kēndra palāpala dænagænīma, nam tæbīma san̆dahā śubhā bhubha akuru bælīma bauddhayanṭa nogælapēda yana praśnaya sākacchā kirīmaṭa sudusu kālīna mātṛkāvak bava penē.

ugat yǣyi sammata gihi pævidi suḷu pirisak visin jyedtiṣaya bauddhayanṭa nogælapennēya. pēnakīm matayak pracāraya karamin siṭīma īṭa hētuvayi. ektarā saṁvidhānayaka sāmājikatvaya labā gænīmaṭa nam han̆dahana puḷussā dæmiya yutu bavada nækat bælīma alut avurudu cāritra piḷipædīma, daruvanṭa nam tabana viṭa śubha akuru bhubha gaṇa parīkṣā kirīma ādiya nokaḷa yutu bavada san̆dahan vistara potak daknaṭa læbuṇi. mē anuva bauddhayanṭa jyedtiṣaya akæpada yana praśnaya pæna næn̆gīma pudumayaṭa karuṇak novē. budurajāṇan vahansē lova pahaḷa vīmaṭa pera menma buddha kālayēda inpasuva gatavū vasara 2550 kaṭa adhika bauddha saṁskṛtiya magin jātiya pōṣaṇaya vū avadhiyēda jyedtiṣaya kavara tattvayaka pævatiyēda? buddha dharmayē jyedtiṣaya pratikṣēpa kara tibēda? mahā saṁgharatnaya hā jyedtiṣaya atara pævæti saban̆datā kavarēda? yana karuṇu puḷulva sākacchā kirīmaṭa mema lipi peḷa yodā ganimu.

paḷamuva vaṭahāgata yuttē jyedtiṣaya yanu kumakda? yannayi. jyedtiṣayaṭa erehiva mata paḷakarana bohō deneku mema viṣayaya harihæṭi han̆dunāgena næti bava penē. grahayin hā nækat taruvala calanaya manuṣyayā ætuḷu parisarayaṭa balapāna ākāraya eyin igænvē. ehet eya aṁjanam, ārūḍha, āvēṣa pēnakīm ādī deviyan hō bhūtayan magin karana gupta vidyāvat novana bava kiva yutuya. pasugiya nækata atirēkaya magin jyedtiṣaya yanu kumakdæyi sākacchā karana ladī.

buduhimiyan visin jyedtiṣaya pratikṣēpa karana bavaṭa tarka karana ugatun ē san̆dahā idiripat karana gāthāvak tibē. eya jātakapāliyē nakkhanta jātakayē san̆dahan gāthāvaki. ē mesēya.

nakkhattaṁ patimānettaṁ

atthō bālaṁ upacjagā

attho atthassa nakkhantaṁ

kiṁ karissanti tārakā”

“kāraṇaya iṣṭa vē nam eyama nækataya. nækat taruvalaṭa kumak kaḷa hækida?” yanu mehi sarala adahasayi. ehet mema gāthāvaṭa pādaka vū katāva vimasā balā mē piḷiban̆dava tīraṇaya kaḷa yutuya. katāva mesēya. manāliyak kæn̆davāgena ēma san̆dahā ektarā taruṇayeku nækat balayi. ē san̆dahā dinayak niyama kara ganī. ehet mē nækat dinaya piḷiban̆dava vaḍāt viśvāsaya tahavuru karaganu piṇisa mema taruṇayā tavat nækat karuvaku hamuvī vimasayi. paḷamuven taman hamunovī venat kenekugen nækata bælīma gæna īrṣyāven peḷunu devæni nækatkaruvā kiyannē mema dinaya sudusu næti bavayi. ē venuvaṭa pasu kālayaka eḷam̆bena dinayak niyama karayi. ē anuva dinaya kal dæmū taruṇayā pasuva yana viṭa ema taruṇiya venat taruṇayaku hā vivāha vū bava dæna ganī. mē katāva asana apa maha bōsatāṇō ihata gāthāva pavasā tibē. nakkhanta jātakayē ena mē siduvīma mekala vuvada siduvīmaṭa iḍa tibē. mē katāva magin jyedtiṣaya pratikṣēpa kara nomæta.

jyedtiṣaya tiraścīna vidyāvak vaśayen pratikṣēpa kara æti bava samahara ugatungē matayaki. tiraścīna yanu tirisan yana arthayayi. tirisanungē kon̆du æṭa peḷa pihiṭā ættē tirasva vana atara manuṣyayingē eya sirasva pihiṭā æta. tiraścīna vidyā yana nama paṭabæn̆dī ættē mē anuvaya. dharmayē tirascīna vidyā lesa han̆dunvā ættē monavāṭa dæyi vimasā balamu.

dīgha nikāyē śīlaskhandha vagga nam koṭasē śramānyaphala sūtrayē mē piḷiban̆dava savistarava san̆dahan vannēya. pævidi vū keneku ārakṣā karana sil gæna piyavaren piyavara ehi san̆dahanya. paṁcaśīlayē siṭa cūla śīla, madhyaśīla, mahāśīla vaśayen ēvā vistara karana viṭa nækat bælīma, sūrya grahaṇa, candra grahaṇa ādiya gæna kīma menma vividha palāpala hā nimiti kīma væni tiraścīna vidyā valin śramaṇayin vahansēlā vaḷakina bava mema sūtrayē san̆dahanya. mē bava dakina samaharu budu dahamin jyedtiṣaya pratikṣēpa kara æti bavaṭa tarka karati.

ehet mema sūtravala tiraścīna vidyā vaśayen san̆dahan vannē jyedtiṣaya pamaṇak novē. ehi mesēda san̆dahan veyi. “yamsē vanāhi ætæm pinvat mahana bamuṇō sæn̆dǣhæyen mut bojun vaḷa1 śānti karma gihiyanaṭa vamana karavīma, baḍa virēka karavīma, vasti kirīma, gihiyanaṭa nasyadīma leḍaṭa bēt kirīma, śalyakarma kirīma, kāya cikitsāva ādī vū hō meban̆du tiraścīna vidyāven vælækkē veyi…” (dīgha nikāya 123 siṭa) meyin adahas karannē kimekda? jyedtiṣaya pamaṇak nova vaidya vidyāvada tiraścīna vidyā gaṇayaṭa ætuḷat bavaya. ehet yam dharma granthayaka eka koṭasak pamaṇak rægena tama mataya tahavuru karannaṭa yæma samājaya noman̆ga yǣvīmaki. mema sūtra valadī mahaṇa bamuṇan visin gihiyan karana bohō dē pratikṣēpa kara tibē. ehet ē pæviddan samūha misa gihiyan san̆dahā novannēya.

siyalu duk keḷavara kara nivan avabōdha kara gænīmaṭa maga penvīma budu dahamē paramārthayayi. ārthika vidyāva, jīva vidyāva, dēśapālana vidyāva, vaidya vidyāva menma jyedtiṣa vidyāvada yodā gannē minisungē edinedā gæṭalu visa1 gænīma piṇisaya. nivana san̆dahā novē. meya paṭalavā nogata yutuya.

ehet buddha caritaya, buddha dharmaya menma bauddha saṁskṛtiya tuḷada jyedtiṣaya gæna san̆dahan vana avasthā bohōya. bōsatāṇan vahansē mav kusa piḷisin̆da gænīma siduvū viṭa mahāmāyā dēviya duṭu sihinayē arthaya pinvat daruveku piḷisin̆da gænīma bava dæna gattē jyedtiṣa dænumin piri brāhmaṇayingeni. bōsat kumarunṭa nam tæbīma karana avasthāvē mema kumarun anāgatayē sthira vaśayenma budu vannē yǣyi koṇḍañña nam brāhmaṇayā pævasuvē etumā satuva tibū viśārada jyedtiṣa dænuma nisāya. jyedtiṣaya gæna (aṁga lakṣaṇa śāstraya) viśiṣṭa dænumak tibū mema koṇḍañña bamuṇā buddha śāsanayē paḷamuvenma nirmāṇāvabōdhaya kaḷa pudgalayāda viya.

ekala adhyāpanayaṭa viṣayayan 64 k igænvū bava san̆dahan vē. catuṣaṣṭi kalā hevat sivāsæṭa kalā namin hæn̆dinvū mema viṣayayan atara gaṇitaya, itihāsaya, vyākaraṇa menma jyedtiṣayada ætuḷat viya. siduhat kumarunda viṣayayan manāva praguṇa kala bava nisækaya. bōsatāṇan vahansē sihina pahak duṭu bavat ē piḷiban̆da vimasū unvahansē ēvāyē tēruma buddhatvaya læbīma ādiya bavat vaṭahā gannaṭa ættē ē jyedtiṣa dænumin viya yutuya.

yurōpīyayan visin śrī laṁkāva yaṭat karagat pasuva apē sampradāyika adhyāpana kramayada venaskaranu læbiṇi. jyedtiṣaya piḷiban̆da ugatun da bihi novūyēda bohō śilpa śāstra guru kula valaṭa sīmā vūyēda mē nisāya. gæliliyō væni vidyāgnayanṭa pera graha calitayaṭa adāḷa siyalu gaṇita krama apa satuva tibū namudu jyedtiṣayaṭa garahannaṭat, tārakā vidyāgnayanṭa ē piḷiban̆dava soyā gænīmē siyalu gauravaya pudannaṭat purudu vūyē mē adhyāpana kramayē venasa nisāya. rahatan vahansēlā siṭi ǣta atītayēdī bauddha sthūpa, vihāra goḍanæn̆gīmaṭa pavā jyedtiṣaya yodāgat bava mahāvaṁśaya kiyavana viṭa pæhædili vē. ruvanvæli mahā sǣya ārambha kaḷē “visā” nækata yedunu vesak pō dina bavada æsala pōya yedunu “uturusala” nam nækatin dhātu nidhānaya kaḷa bavada mahā vaṁśayē 31 væni paricchēdayē san̆dahan vē. mē avasthāvanṭa inda gutta nam ānubhāva sampanna mahaterun ætuḷu sayānu telak rahatan vahanselā pæmiṇa bava da san̆dahanya.

satvayin vividhaya. viṣayama īṭaya hētuva pūrva karma bava budu dahama avadhāraṇaya karayi. jyedtiṣaya padanam vī ættē da karma vipāka mataya. kēndraya yanu (han̆dahana) ohu hō æya karana lada perakarma vistara kaḷa hæki kæḍapatayi. palāpala kīma yanu kuśālākuśala karma vipāta dena kālaya vistara kirīmayi. nækat sǣdīma yanu kuśala karma vipāka balavat vana kālaya gaṇanaya kirīmayi. pera hā pasu ātma nækata ipadīma gænada janma patraya penvā deyi.

buddha dharmaya hā ehi padanamaṭa metaran samīpa vū venat kisidu vidyāvak næta. anyamikayan jyedtiṣayē pihiṭa nopatannē ovun sarvabaladhārī deviyeku viśvāsa karana bævini. samahara bauddhayan jyedtiṣayaṭa garahannē kumak nisādæyi tērum gata nohækiya.

meraṭa dænaṭa æti pæræṇima jyedtiṣa granthaya racanā kara ættē anōmadassī san̆ga raja himiyan visini. balangoḍa ānanda maitriya, valānē śrī siddhārtha, ratmalānē dharmālōka, hikkaḍuvē śrī sumaṁgala, bellana gnanavimala ādī saṁgha pītṛn vahansēlā jyedtiṣaya ārakṣā kara ema dænuma ārakṣā karadīmaṭa kara æti meheya apamaṇaya. vihārasthānavala pavatvana bōdhi pūjā, buddha pūjā, pirit dēśanā ādiya sidukirīmaṭa gihiyan meheyavana pradhāna gihi upadēśakayā jyedtiṣya śāstragnayā bavada pævasīma atiśayoktiyak novē. graha apala samanaya kirīma udesā bauddha śānti karma nirdēśa karana bævini. yamak piḷigata yuttē kavuruvat kiyanavāṭa nova vimasā bælīmen bava budurajāṇan vahansē kālāma sūtrayen anuśāsanā kara tibē.

This is a Google word to word translation of a article publised on Divaina on 2011/09/16.