සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් දුකට පිහිට වන ලොව පැරණිම වෘක්ෂය
Saddening is a worldly spirit. Helping distressed people is the main responsibility of senior astir. Accordingly, senior astronomers are in charge of the Bodhi Pooja according to the astronomical finds of the birthplace. Not even those who put up Bodhi Poojas with the knowledge of the Ven. However, many of those who sacrificed to the sacred Bodhi tree and many other important things that are worthy of interest, will be discussed in this article.
It was written in history that when the Arahant Mahinda visited Sri Lanka, the people were already engaged in tree dolls. After six months’ arrival, the sacred Jaya Sri Maha Bodhi was brought to Sri Lanka and sangamitta by Rahath Mehereniya was planted in Anuradhapura under the state patronage. It is said that the Bo tree is the oldest tree in the world for more than two thousand years.
The Buddha has made several other sacrificial offerings, such as flowers, lamps, flags and dairy products. Today this tree is also protected by state patronage.
However, the Bodhi Pooja is not just a tree tradition, but it is being sacrificed even by the Supreme Buddha. For a week, he offered anonymity for the Jaya Sri Maha Bodhi which was shadowed to receive the Sambuddhathwa Sambuddha.
The meaning of the word “Bodhi” is the correct, complete, clear, or knowledgeable. In addition, it is said that the sacred Jaya Sri Maha Bodhi was said to be the eccentric tree which helped the Buddha to gain wisdom. But it’s not a shaded tree. Bodhisattvas prince Buddha was a Buddha’s Dharmaparaya in the days leading up to Buddha’s birth in the days leading up to the Niranga river in India. It is a definite doctrine that the first plantation is Samadhi.
As such, the Bo-tree is influential. It is mentioned in the Dhamma that there are only a few human beings who have sacrificed a few flowers to the sacred Bodhi tree, or by offering several flags or offering several lamps. Details are given in the book “Bodhipujawa” by Rerukekane Chandawimala Thera.
But that charity is obtained only by the sacrifice of Buddha and sacrifice. Therefore it is necessary to know what the Bodhi is when Bodhi Poojs are laid.
Some Bodhi-poisoning is a sin. The reason is to sacrifice a sacred Bodhi tree. When burning a large number of lamps in oil lamp in the Bodhi Courtyard, it damages the high yielding leaf. It is very harmful to take that hot oil to the sands of the courtyard and to roots. It is not desirable to cling on the branches of the Bodhi tree and to lower them and flags. The flags should be lit and the lights illuminated should not be harmed. Writing in the cloths is not good either for the saturated Saturn’s distaste. Because they are not flutters.
The first thing to do when cleaning Bodhi Bodies is to cleanse his body. Bodhi Courtyard before the Mass. Malusane should be cleaned and purified. Swim in ritual occasions. Thereafter, the sacrificial items should be deposited to suit the bad. In the end, the pirith suttas are practiced by the sacred cossacks and they should not penetrate the scent of the goddess and more than all the gods and deceased relatives. Prayer should be.
Religious Buddhists are dead and can be born as Bodhi associates. When they merit them, they give God’s protection and protection to those who are offering sacrifices. God-the-begotten god may prefer to be born as a child’s mother.
When offering sacrifices to the planets, sacrifice according to the principles. In one of the Rivi’s, offer the number one, number one, number 1, 10, 100, flowers, lamp flags, etc. Red flower fit. Finally, read Sara’s Prayer. Sunday is fitting.
Detail the flowers and lamps by number of 2, 20, 11 in a moon. White flowers are more appropriate. It’s fitting that the boiling of kings is appropriate. In the end, read Monday’s votes to read.
Place red flowers on red, number 3, 12, 21, and so on. The red flags are appropriate, Tuesday is fitting. Read the Mangala Sutta.
Place flowers, lanterns, and flags of bronze in number 4, 13, 22. Green flags appropriate. Read the dwelling stanza. Date Wednesday.
Put burns in number of 5, 14, 23 in yellow grams, yellow flags, orange oil lamps, etc. Read Ariyasinghe Piritha. Thursday’s okay.
It is best to place flowers, flags, and indentel lamps on Friday in a vault. Read the latent text.
Shine on a shady day. Put on a lot of blue flowers, ghee lanterns, blue flags, 7, 16, 25. Read the formula.
Rahu falls, put flowers, ghee lamps, and white ash flags. 8, 17, 26 is fit. Saturday is fitting. Read Voted Pie.
Read the formula that is used in cone populations on Tuesdays, red flags, red flags, 9, 18, and so on.
The name of the Buddha – Sathi Bodhi
Namo Igumattan – Namo and Premaktia
dukaṭa pihiṭa vana lova pæraṇima vṛkṣaya
duka vū kalī lōka svabhāvayaki. dukaṭa pat janatāvaṭa pihiṭa vīma jyedtiśāstragnayakugē pradhānatama vagakīmaya. mē anuva janma patrayak parīkṣā kara balā han̆dunāganu labana apala karana grahayāṭa anuva bōdhi pūjā tæbīmaṭa niyama kirīmē pramukhayō jyedtiśāstragnayōma veti. mē atara pūjāvē āniśaṁsa piḷiban̆dava avabōdhayak ætiva bōdhi pūjā tabana ayada nætuvā novē. kesē namut prasiddha bōdhīn vahansēlāṭa pūjā tabana bohō denāt ē piḷiban̆dava unanduvak dakvana venat ayat dænagata yutu vædagat karuṇu ræsak piḷiban̆dava mē lipiyen sākacchā kirīmaṭa balāporottu vemu.
śrī laṁkāvaṭa mihin̆du himiyan væḍama karana kālayē da ekala janatāva vṛkṣa vandanāvaṭa yomu vī siṭi bava itihāsayē liya vī tibē. unvahansē pæmiṇa māsa hayakaṭa pasuva saṁghamittā maha rahat meheṇiya visin jaya śrī mahā bōdhiya meraṭaṭa væḍamavā rājya anugrahaya ætiva anurādhapura mahamevunā uyanē rōpaṇaya karavana ladī. vasara dedahasakaṭat vaḍā pæraṇi ema bōdhiya lōkayē pæraṇitama vṛkṣaya bava li??ta itihāsayē san̆dahan vē.
edā medā tura mema bōdhiyaṭa mal, pahan, koḍi, kiri āhāra ādī anēkavidha pūjāvan kōṭi saṁkhyāta janatāva visin sidu kara tibē. ada da mē vṛkṣaya rājya anugrahayen ārakṣā karanu læbē.
ehet bōdhi pūjāva hudek vṛkṣa vandanāvak novannē eya budurajāṇan vahansēgē pavā pūjāvaṭa lakva æti bævini. sammā sambuddhatvayaṭa pat vīmaṭa sevaṇa dun jaya śrī mahā bōdhiyaṭa unvahansē satiyak purā, “animisalōcana” pūjāva kaḷaha.
“bōdhi” yana vacanayē niyama aruta nam niværadi vūda sampūrṇa vūda pæhædili vū da dænīma hevat avabōdhayayi. meyaṭa amatarava gautama bōdhisatvayan vahansēṭa buddhatvaya læbīmaṭa upakāra vū æsaṭu gasaṭa mekala jaya śrī mahā bōdhiya yǣyi kiyanu læbē. ehet ē ahamben sevaṇa læbū gasak novē. buduvaru vīmaṭa perum purā bōdhisatva kumārayaku upan dinayēma indiyāvē nēraṁjā gan̆gaṭa nuduruva bōdhi vṛkṣayan pæḷavīma dharmatāvaki. sammā sambudu bava bōdhi vṛkṣaya muladīma labana bavada niścita dharmatāvaki.
karuṇu mesē heyin bōdhiya ānubhāva sampannaya. ē bōdhiyaṭa mal kihipayak pūjā kirīmen nætahot koḍi kihipayak hō pahan kihipayak pūjā kirīmen pamaṇak ātma gaṇanāvak tissē dev – minis sæpa læbū bava dakvana katā rāśiyak dharmayē san̆dahan ya. vistara rērukānē candavimala himiyan visin racita ” bōdhipūjāva” nam granthayen dænagata hækiya.
ehet ē puṇya śaktiya labā gata hækkē bōdhiya hā pūjāva gæna buddhimatva hevat gnāna samprayuktava karana pūjāveni. ebævin bōdhi pūjā tabana viṭa bōdhiya yanu kumakda yannat dænagata yutuya.
samaharu karana bōdhi pūjāven pav sidu veyi. īṭa hētuva bōdhi vṛkṣayaṭa hāni vana sē pūjā tæbīmayi. poltel pahan rāśiyak bōdhi maḷuvē dalvana viṭa eyin bō patravalaṭa vadina adhika tāpaya nisā hāni sidu vē. ema rat vū tel maḷuvē vælivalaṭa urāgena mulvalaṭa gaman kirīma behevin hānidāyakaya. bōdhiyē atuvala ellī ēvā pahat kara koḍi væl dæmīma sudusu novē. koḍi pūjā kaḷa yuttē da pahan dælviya yuttē da īṭa hāniyak novana pariddeni. asavalāgē senasuru apala duruvēvāṛ yǣyi redi kǣlivala liyā ellīma da sudusu næta. ēvā koḍi pūjāvan novana bævini.
bōdhi pūjā tabana viṭa tamangē śarīraya pirisidu kara gænīma paḷamuva kaḷa yuttēya. pūjāvaṭa pera bōdhi maḷuva æmadiya yutuya. malasunē paramal ivat kara pirisidu karagata yutuya. pūjā avasthāvala suqduvatin særasīma mænavi. in pasuva pūjā dravya apalayaṭa gælapena paridi tænpat kaḷa yutuya. avasānayē pirit sūtrayan sachCdhāyanā kara bōdhiya suvan̆da pænin nahavā met vaḍā siyalu deviyanṭa hā miyagiya gnātīnṭa pin diya yutuya. prārthanāva kaḷa yutuya.
sædæhævat bauddhayō miyagos bōdhi āśritava devivarun lesa ipadī siṭiya hækiya. etumanlāṭa pin dena viṭa eyin satuṭaṭa patva pūjā tæbū ayaṭa anukampāven deviyangē ārakṣāvat rækavaraṇayat labā deyi. dēva ātmayen cuta vana deviyō daruvan patana mavaka gē daruvaku lesa ipadīmaṭa kæmæti viya hækiya.
apalayaṭa pūjā tabana viṭa grahayanṭa himi siddhānta anuva pūjā tæbīma mænavi. ravi apalayaka dī aṁka 1, 10, 100 ādī ekatuva” eka” vana saṁkhyāvalin mal, pahan koḍi ādiya pūjā karanna. ratu mal sudusuya. avasānayē sūriya pirita kiyavanna. iridā dinaya sudusuya.
san̆du apalayaka dī 2, 20, 11 ādī saṁkhyāvakin mal, pahan, tæbīma mænavi. sudu mal vaḍā ucitaya. divul kæn̆da pidīma sudusuya. avasānayē canda pirita kiyavanna san̆dudā sudusuya.
kuja apalayakadī aṁka 3, 12, 21, 30 ādī gaṇanakin ratu mal sahita pūjā tabanna. ratu koḍi ucitaya, an̆gaharuvādā dinaya sudusuya. maṁgala sūtraya kiyavanna.
budha apalayaka dī 4, 13, 22 ādī saṁkhyāvakin mal, pahan, koḍi pūjā tabanna. koḷapāṭa koḍi ucitaya. navaguṇa gāthāva kiyavanna. dinaya badādā daya.
guru apalayaka dī kaha mal, kaha koḍi, tæm̆bili tel pahan ādiya 5, 14, 23 ādī saṁkhyāvakin pūjā tabanna. abhisambidāna pirita kiyavanna. brahaspatindā sudusuya.
sikuru apalayaka dī miśra pāṭa mal, koḍi menma han̆duntel pahan sikurādā dinavala pūjā tæbīma sudusuya. navaguṇa pāṭhaya kiyavanna.
śani apalayaka dī śani dinaka nil mal, gitel pahan, nil koḍi ādiya 7, 16, 25 ādī saṁkhyāvakin pūjā tabanna. karaṇīya metta sūtraya kiyavanna.
rāhu apalayaṭa væṭakē mal, gitel pahan, aḷupāṭa koḍi pūjā tabanna. 8, 17, 26 væni saṁkhyāvak sudusuya. senasurādā dinaya sudusuya. canda pirita kiyavanna.
kētu apalavaladī an̆gaharuvādā dinavala ratumal, ratu koḍi ādiya 9, 18, 27 ādī saṁkhyāvalin pūjā tabā karaṇīya metta sūtraya kiyavanna.
namatthu buddhānaṁ – namatthu bōdhiyā
namō vimuttānaṁ – namō vimuktiyā
This is a Google word to word translation of a article publised on Divaina on 2013/03/22.
