සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් විහාර ආවාස ගොඩනැගීමේ වාස්තු විද්යාව
Although 2550 years have passed since the Sambuddha of Kandy, pilgrims who come to places of worship such as Ruwanweli Seya, Sri Dalada Maligaya and today’s ancient places of worship have no shortage.
There are many temples in the temple, which were built by such ancient Hela monks. However, there are many temples and temples that are being built in the recent times. Disagreements among devotees, disagreements between the chief monk and the students, and day-to-day deterioration. The main reason for this is that the Vihara Chaithya and the inhabitant who lived in the stupas are both reactive and irregular. Therefore, let’s use this letter to discuss several issues regarding the design of temples in order to pay special attention to the attention of the majority Buddhists and the honorable monks.
Before any construction in temples, everyone has to pay attention to himself. The main reason for the emergence of temple, temple, chaitya, idols, Therapetaka Dharma and Bhikku, Bhikkuni, Upasaka Upasika, was the unparalleled personality of the Buddha. He is the head of all of this. He is all other than Him. Keeping in mind this, it is best place for the temple to be the tallest place in the place where the Buddha’s temple and chaitya should be created.
It is suitable for this area in the direction of the Brahma foot and the eastern side which is attached to the divine feet. To do so, you have to build up more than four feet of soil, so that it can be overhead.
If this is the most tallest land in the country, the building of the dwelling house or the temple and then to construct the temple, the temple will have to be built below the temple. It’s not good. This problem does not arise when the places of construction of the temple or the dagoba are separated soon.
We have often noticed that the dwelling house of the invasive house at the corner of a shrine or a Chaithya is settled down in a shady house of shanty dwellers who are residing in the shady house of the shadows. The following poem shows that the house of the invaders or the layman’s house is not welcomed in the South.
To a cage to a cemetery to a cemetery
To those who live on a land on the right
The wealth gained is daily as it flows
The unexpected work also causes diseases
It is noted in the ancient books that the placement of a temple or residential house in the east is a very good place, and that the sorcery is not good and that the southeast, northwest and south should not be kept in the same direction.
In order to create a Buddha statue, it is imperative to do so with an ingenious talent. Even if the donors paid what they needed, they would not have been able to generate a statue, but no beautiful decorations. Not only in some temples but also in the city streets, there are no handsome looking faces in the statues. The facial features are not designed to match the size of the head. This is also a snapshot.
This is due to the fact that a gentleman is in the process of taking up the role of apprentices in the form of paintings of painters that do not have proper training. It is the responsibility of the person who gives the image of his temple to look at the possibility of finding it.
The Samadhi Buddha was built over thousands of years ago. However, today the attraction is attracted by thousands of Buddhist, Buddhist and local and foreign tourists. Aukana Tholuwila and statues of the Polonnaruwa Gal Viharaya have also been fully completed.
It is very important that a person who has had a great deal of faith and ingenuity in the creation of the Supreme Buddha, as well as the reading of the ancient books such as the sacred person, the personality of the personality, and the text of the subject are very important. The Buddha statue is being created for generations. Finding even an artist who is an artist and a sophisticated masonic master is quite difficult at this time.
We know that the Supreme Buddha is someone superficial and gracious, loving and kind. So, I need to create his image only in the right place. The often unclean place where the public often goes to other activities should not be created solely for the beauty of the four fish stalls near the trade venues.
When creating such a statue, the attachment of God images should be done very carefully. Neither the back nor the front of the Buddha statue, but the more or less the “gods of the gods.” The temples are not better than the temple.
The time needed for the construction of a chaitya and temples should be used. That is, from January to July 15. It should be used by a pioneer on a good day.
It is also imperative that the Vakhara Rajapaksa monk and the main contributor to the Vihara Rajamaha Vihara will also be suitable. Keeping the statue on the statue is a very good thing. It is perfectly appropriate for the Buddha to look at the world in the early age of the world. The Vesak month is better. At that time, Nethra should keep the first Buddha Pooja and leave for three consecutive months to offer sacrifices.
The Bodhira Bodhi and the temple built to worship in the order of the physical customer advancement It is only after this that the inhabitant must be built firmly. A large sum of money is spent to create a place for a complete design. It is also a big challenge for subscribers. But if the statue of the Buddha and the temple were created looking at the best place at the temple, it is not unchaste for the crowd. The remaining work will be done with their contributions. But it is not possible to construct it with the house of the house more than the temple and construct it with luxury. Then construct the temple. It can not be done. Vihares will be built to build the mind necessary to understand Nirvana and to follow the Tripitaka Dhamma, but not for beauty. Therefore, everyday cleaning in every temple and the worship of the Buddha and the Pirith chanting should be done. The Nimba preaching should take place. The crowds come to such places. Similarly, the corrupted ghost removes the corpus patroness of God and protects it. There is not a scarcity of four. It will be as if the village and the village it had developed.
vihāra āvāsa goḍanægīmē vāstu vidyāva
sambuddha parinirvāṇayē vasara 2550 k gatavī æti namudu adat purāṇa siddhasthāna vana anurādhapura ruvanvæli sǣya, śrī daḷadā māḷigaya væni pūjanīya sthāna karā pæmiṇena vandanākaruvangē aḍuvak nomæta.
evæni vū purāṇa heḷayan visin nirmāṇaya keruṇu vihāra caitya pihiṭi siddhasthāna mē dakvā janatā sitsatan sænasīmaṭa hētu vī æti namudu mekala alutin idi kerena bohō pansal hā vihārasthānavala daknaṭa læbennē mehi anek pættaya. sædæhævatun nopæmiṇīma hæra dāyakayin atara asamagiyada, pradhāna svāmīn vahansē hā śiṣyayin atara matabhēdada dinen dina pirihīmada daknaṭa læbē. meyaṭa pradhāna hētuva vī ættē adūradarśi lesa hā akramavat lesa nirmāṇaya kerena vihāra caitya hā āvāsa bava penē. ebævin bahutara bauddha janatāvagē hā garutara svāmīnvahansēlāgē viśēṣa avadhānaya yomu vīma piṇisa vihārasthāna nirmāṇaya piḷiban̆dava karuṇu kihipayak sākacchā kirīmaṭa mema lipiya yodā ganimu.
vihārasthāna vala yam idi kirīmak kirīmaṭa pera adāḷa sǣma denā visinma avadhānaya yomu kaḷa yutu itā vædagat karuṇak tibē. enam vihāra, pansal, caityaya, piḷima, trapiṭaka dharmaya pamaṇak nova bhikṣu, bhikṣuṇī, upāsaka upāsikā yana sivvanak pirisada æti vīmaṭa pradhāna hētuva vūyē buqdurajāṇan vahansē nam asamasama pudgalayaku mē lōkayaṭa bihivīma bavayi. mē siyallē pradhāniyā unvahansēya. an siyalla unvahansēṭa vaḍā pahatya. mē karuṇa sihiyē tabāgena pansal bhūmiyē æti hon̆dama tæna usama tæna lassanama tæna budurajāṇan vahansēgē vihāraya hā caityaya nirmāṇayaṭa ven kaḷa yutuya.
mē san̆dahā itā sudusu vannē iḍamē brahma pādaya hā dēva pādayaṭa asuvana nægenahira diśāvaya. esē sādana tæna aḍi hatarak pamaṇa pas puravana lesa hevat sama bimaṭa vaḍā uḍin pihiṭana lesa nirmāṇaya kaḷa yutuya.
mē itā hon̆dama usama sathānayē āvāsa geya hevat pansala sādā inpasuva vihāraya hadannaṭa giyot vihāraya idi karannaṭa siduvannē pansalaṭa vaḍā pahaḷin. eya sudusu næta. vihārayē hō caityayē idi karana sthāna kal ætivama ven kaḷa viṭa mē gæṭaluva æti novē.
vihārayaka hō caityayaka konē sevanælla āvāsa geyakaṭa væṭena durin āvāsa gṛhaya sǣdīmada itā aśubhaya esē sevanælla væṭena durin pihiṭi āvāsa gṛhavala padiṁci vana viṭa ē sthāna vala adhipati svāmīn vahansēṭa noyekut nindā apahāsa karadara valaṭa muhuṇa pānnaṭa sidu vana bava apa visin bohō viṭa nirīkṣaṇaya kara tibē. emenma bōdhīn vahansēṭa dakuṇu diśāvē padiṁciyaṭa āvāsa gṛhaya hō gihiyekugē nivāsayakaṭa śubha næti bava pahata palavana kaviyen penē.
bō rukakaṭa sohonkotaṭa būta piyas æti gasaka ṭa
yāva dakuṇu pættē iḍamaka vāsaya karana aya ṭa
læbena dhanaya edinedāma viyadam vī yana vilasa ṭa
nositū kaṭayutu da rōga pīḍā siduveyi eka piṭa
tavada vihārayaka hō āvāsa gṛhayaka doraṭuva nægenahiraṭa tæbīma itā śubha bavat giṇikoṇa diśāvaṭa dora tæbīma śubha næti bavat, emenma īsāṇa, vayam̆ba, nirita ādī anu diśāvalaṭada doraval tæbiya yutu næti bavat purāṇa grantha vala san̆dahan vannēya.
buddha pratimāvak nirmāṇaya kirīmaṭa ē piḷiban̆dava nirmānātmaka kusalatā valin paripūrṇa śilpiyeku visinma kaḷa yuttaki. dāyakayin kopamaṇa mila mudal gevā avaśya vana dravya sapayā dunnat piḷimaya kopamaṇa viśālava sǣduvat eya alaṁkāra lassana piḷimayak novūyē nam pratiphala nolæbē. samahara vihārasthāna vala pamaṇak nova nagara maṁsandhi valada idikara æti piḷima vala kaḍavasam lassana penumak næta usē taramaṭa mahata næta. hisē taramaṭa gælapena lesa muhuṇē aṁga sādā næta. meya da akuśala karmayaki.
meyaṭa hētu vī ættēda parinata śilpiyeku yaṭatē nisi puhuṇuvak nolabā citra bāsvaru lesa penī siṭina ādhunikayin piḷima nirmāṇaya væni bhāradhūra kaṭayutu valaṭa atagæsīmayi. tama vihārasthānayē piḷimaya nirmāṇaya karannaṭa bhāra dena pudgalayāṭa ē piḷiban̆dava æti hækiyāva hari hæṭi soyā bælīma dāyakayingē vagakīmaki.
anurādhapura samādhi piḷimaya vasara dahas gaṇanakaṭa pera nirmāṇaya karana laddaki. ehet adat bauddha abauddha menma des vides saṁcārakayin dahas gaṇanakagē ākārśanaya ema piḷimayaṭa yomu vī tibē. avukana toḷuvila ādī piḷima menma poḷonnaruva gal vihārayē piḷimada aṁga sampūrṇava nirmāṇaya kara tibē.
nirmāṇa karana budurajāṇan vahansē piḷiban̆dava æti mahat śraddhāvada gurupadēśada labā æti keneku menma mē viṣayaya gæna liyavī æti śāriputraya, rūpālaṁkāraya vaijayantaya ādī purāṇa grantha kiyavā tibīmada itā vædagat vannēya. budu piḷimaya nirmāṇaya karannē paramparā gaṇanāvakaṭa bæviṇi. citra śilpiyaku pamaṇak nova parinata dænumak æti avaṁka mēsan bāsvarayaku pavā soyā gænīma mekala itā duṣkara kaṭayuttak bava nokivamanāya.
budurajāṇan vahansē vū kalī vivēkaya priyakaḷa, niṣlēśī mahā kāruṇika utum keneku bava api danimu. ebævin mā unvahansēgē rūpayat nirmāṇaya kaḷa yuttē īṭa gælapena tænaka pamaṇi. mahajanayā nitara venat kaṭayutu valaṭa yana ena apirisidu sthānaya mas māḷu veḷen̆da sal asala hatara maṁ handi vala sudusu lesa alaṁkāraya gæna pamaṇak salakā piḷima nirmāṇaya nokaḷa yutuya.
esē piḷimayak nirmāṇaya kaḷa pasuva dēva rūpa bæn̆dīmada kaḷa yuttē itā pravēśamini. budu piḷimayaṭa piṭupasinda hariyaṭama idiriyenda nova ēka mattaṁ citā khābha dēvatā” yana andamaṭa taramak durin pættaka sǣdiya yutuya. vihārayaṭa vaḍā usa tænaka dēvāla śubha næta.
caitya hā vihāra nirmāṇaya san̆dahā tænak sādana viṭa uttarāyana kālaya yodā gata yutuya. enam janavāri siṭa juli 15 dakvā pamaṇa vana kālayayi. ē san̆dahā purapakṣayē śubhama dinayak yodā gata yutuya.
tavada ema nækata vihārayādhipati svāmīnvahansēṭa pradhāna dāyaka mahatāṭat gælapena nækatat vīma da atyavaśayaya. piḷima vahansē ṭa nētrā tæbīmada itā śubha nækatin kaḷa yuttaki. mē san̆dahā itā sudusu vannē budu rajāṇanvahansē lova balā vadārana aluyam kālayayi. vesak māsaya vaḍāt śubhayi. ē velāvaṭa nētrā tabā prathama buddha pūjā pævætviya yutu atara nokaḍavā māsa tunak vat pūjā tabā pirit kīma śubhaya.
śārīrika pāribhōgika uddēṣika yana piḷiveḷaṭa vandanā kirīma san̆dahā vaitya bōdhiya hā vihāra geya nirmāṇaya kaḷa pasuva pamaṇak lokuvaṭa sthirava āvāsaya nirmāṇaya kaḷa yutuya.vihārasthānayak aṁga sampūrṇa nirmāṇaya karavīma san̆dahā mekala viśāla mudalak væya vē. eyada dāyakayinṭa viśāla abhiyōgayaki. ehet pansalē hon̆dama sthānaya balā budu piḷimaya hā vihāra geya nirmāṇaya kara æti nam ē sthānayaṭa senaga galā ennē nitætini. ē ayagē parityāga valinma itiri væḍa kerenavā æta. ehet vihāra geyaṭa vaḍā āvāsa gṛhayaṭa mul tæna dī eyama sukhōpabōgī lesa idi kara pasuva vihāraya hadannaṭa giyot eya kaḷa hæki novē.vihārasthāna idi karannē nivan avabōdhakaragænīmaṭa avaśya śraddhāva upadavā gænīmaṭat tripiṭaka dharmaya hædǣrīmaṭat misa alaṁkāraya san̆dahā novē. ebævin sǣma vihārasthānayakama dinapatā pirisidu kirīma hā buddha vandanāvada pirit sachjāyanāvada kaḷa yutuya. dharma sākacchā dharma dēśanā siduviya yutuya. evæni sthāna valaṭa senaga ædī eyi. emenma amanuṣya dōṣa ivatvī samyagdṛṣṭhaka deviyan gē bælma hā ārakṣāva læbē. sivpasayen hin̆gayak æti novē. ema vihārasthānaya menma eya pihiṭi gamada diyuṇuvaṭa patvīma niyataya.
This is a Google word to word translation of Divaina