“Si un hombre obra mal,que no lo haga una y otra vez,que no se recree en ello.Dolorosa es la acumulación del mal.
El malhechor todo lo ve bien hasta que su mala acción da fruto,pero cuando madura la fruta,entonces ve sus desafortunados efectos.
Incluso una buena persona puede experimentar dolor al obrar bien,pero en cuanto el fruto se produce,entonces experimenta los buenos resultados.
Algunos nacen de matriz; los malévolos nacen en estados desgraciados;los autodominados van a estados benditos;los iluminados obtienen el Nibbana.
Ni en los ciclos ni en medio del océano,ni en una gruta en las montañas se halla un lugar donde uno pueda permanecer a salvo de las consecuencias de sus malos actos.
Ni en los ciclos ni en medio del océano,ni en una gruta en las montañas se halla un lugar donde uno
pueda permanecer a salvo de la muerte.
“Todos tiemblan ante el castigo.Todos temen la muerte. Si comparamos a los otros con uno mismo,ni mataremos ni provocaremos muerte.
Todos temen el castigo;Todos aman la vida. Comparándose con los demás,uno no debe matar ni provocar la muerte.
Quienquiera que buscando su propia felicidad daña a los que igual que él la buscan,no la obtendrá después de la muerte.
Quienquiera que busca su propia felicidad y no daña a los que igual que él la buscan,la hallará después de la muerte.
El abandono del mal,el cultivo del bien y la purificación de la mente;tal es la enseñanza de los Budas”.
El abandono del mal,el cultivo del bien y la purificaó de la mente：tal es la enseñanza de los Budas.
“Todos tiemblan ante el castigo.Todos temen la muerte. Si comparamos a los otros con uno mismo,ni mataremos ni provocaremos muerte.
Todos temen el castigo;Todos aman la vida. Comparándose con los demás,uno no debe matar ni provocar la muerte.
Quienquiera que buscando su propia felicidad daña a los que igual que él la buscan,no la obtendrá después de la muerte.
Quienquiera que busca su propia felicidad y no daña a los que igual que él la buscan,la hallará después de la muerte.
El malhechor todo lo ve bien hasta que su mala acción da
fruto,pero cuando madura la fruta,entonces ve sus
desafortunados efectos.
Incluso una buena persona puede experimentar dolor al
obrar bien,pero en cuanto el fruto se produce,entonces
experimenta los buenos resultados.
Algunos nacen de matriz; los malévolos nacen en
estados desgraciados;los autodominados van a estados
benditos;los iluminados obtienen el Nibbana.
Ni en los ciclos ni en medio del océano,ni en una gruta en
las montañas se halla un lugar donde uno pueda
permanecer a salvo de las consecuencias de sus malos
actos.
Ni en los ciclos ni en medio del océano,ni en una gruta en
las montañas se halla un lugar donde uno
pueda permanecer a salvo de la muerte.
“Todos tiemblan ante el castigo.Todos temen la muerte. Si comparamos a los otros con uno mismo,ni mataremos ni provocaremos muerte.
Todos temen el castigo;Todos aman la vida. Comparándose con los demás,uno no debe matar ni provocar la muerte.
Quienquiera que buscando su propia felicidad daña a los que igual que él la buscan,no la obtendrá después de la muerte.
Quienquiera que busca su propia felicidad y no daña a los que igual que él la buscan,la hallará después de la muerte.
El abandono del mal,el cultivo del bien y la purificación de la mente;tal es la enseñanza de los Budas”.
El malhechor todo lo ve bien hasta que su mala acción da fruto,pero cuando madura la fruta,entonces ve sus desafortunados efectos.
Incluso una buena persona puede experimentar dolor al obrar bien,pero en cuanto el fruto se produce,entonces experimenta los buenos resultados.
Algunos nacen de matriz; los malévolos nacen en estados desgraciados;los autodominados van a estados benditos;los iluminados obtienen el Nibbana.
Ni en los ciclos ni en medio del océano,ni en una gruta en las montañas se halla un lugar donde uno pueda permanecer a salvo de las consecuencias de sus malos actos.
Ni en los ciclos ni en medio del océano,ni en una gruta en las montañas se halla un lugar donde uno
pueda permanecer a salvo de la muerte.
“Todos tiemblan ante el castigo.Todos temen la muerte. Si comparamos a los otros con uno mismo,ni mataremos ni provocaremos muerte.
Todos temen el castigo;Todos aman la vida. Comparándose con los demás,uno no debe matar ni provocar la muerte.
Quienquiera que buscando su propia felicidad daña a los que igual que él la buscan,no la obtendrá después de la muerte.
Quienquiera que busca su propia felicidad y no daña a los que igual que él la buscan,la hallará después de la muerte.
No habléis agresivamente con nadie,porqe los que atacáis podrán replicaros de igual manera.Las discusiones crean dolor y podréis recibir golpe por golpe.
Si permaneces en silencio,como un inservible gong,alcanzarás el Nibbana;hallarás la paz
El abandono del mal,el cultivo del bien y la purificación de la mente;tal es la enseñanza de los Budas”.
Tous craignent le châtiment,tous ont peur de la mort :s’assimile-t-on à eux ,et l’on ne tuera ni ne fera tuer.
Tous craignent le châtiment, tous chérissent la vie :s’assimile-t-on à eux, et l’on ne tuera ni ne fera tuer.
À des êtres avides de bonheur fait-on violence par le châtiment,tout en cherchant son
propre bonheur: une fois mort, on ne l’obtient pas.
À des êtres avides de bonheur, évite-t-on la violence dans le châtiment, tout en cherchant son propre bonheur :une fois mort on l’obtient .
N’accomplir aucun mal, atteindre le bien, purifier ses visées,tel est l’enseignement des Éveillés.
Même le méchant voit le bien tant que le mal n’est pas mûr ,mais quand il est mûr le méchant voit les maux.
Même le bon voit le mal tant que le bien n’est pas mûr,mais quand il est mûr,le bon voit les biens.
Certains renaissent,vont en enfer ceux qui ont commis le mal,au ciel ceux qui ont une bonne destinée ,mais ceux qui sont exempts de souillures s’éteignent complètement.
Pas plus dans le ciel qu’au milieu de l’océan,ou en pénétrant une faille dans les montagnes,on ne trouvera de lieu dans l’univers où se tenir à l’abri de l’action mauvaise.
Pas plus dans le ciel qu’au milieu de l’océan,ou en pénétrant une faille dans les montagnes,on ne trouvera de lieu dans l’univers où se tenir loin du triomphe de la mort.
The ” verse of commandment of the seven Buddhas ” (the seven Buddhas of the Past, including Gautama Buddha ) is one of the most famous verses in Buddhism:
” To do no evil,
To do only good,
To purify one’s mind,
This is the teaching of the Buddhas.”
“Not to commit any sin ,
to do good ,
and to purify one’s mind ,
that is the teaching of ( all ) the Awakened.”
The possession of absolute pure faith-a faith that purifies the mind-and the keeping of the precepts ( to avoid evil and to do good ) are the essence of Buddhism in that they teach the means by which faith and morality are to be achieved.
If faith in the Three Treasures is central, then the precepts will be followed naturally, and morality will become a function of faith.
In the Eightfold Path, right view refers to faith, while right speech, action and livelihood refer to morality.
It is explained to the Buddhism Buddhist scripture in detail about good behavior or right deed.
For example, a concrete interpretation of right action is to refrain from performing a negative activity like killing, stealing, or sexual misconduct (adultery) and to perform right actions such as saving lives, helping the sick, giving alms, contributing to charity, spreading the dharma, and encouraging people to progress on the Buddhist path.
The Buddha is the Awakened One, or the Enlightened One.
Majjhima Nikaya is one of the Pali Canon.
Pali Canon is Buddhism Literature.
Gautama Buddha left an account of his internal ladndscape after he had attained enlightenment through meditation.
This description, in the Buddha’s own words, is found in the Majjhima Nikaya;.
” Tireless energy was aroused in me and unremitting mindfulness was established , my body was tranquil and untroubled, my mind concentrated and unified.
Quite secluded from sensual pleasures , secluded from unwholesome states, I entered upon and abided in the first jhana, which is accompanied by
applied and sustained thought, with rapture and pleasure born of seclusion,
With the stilling of applied and sustained thought, I entered upon and abided in the second jhana, which has self-confidence and singleness of mind without applied and sustained thought, with raputure and pleasure born of concentration.
With the fading away as well of rapture, I abided in equanimity, and mindful and fully aware, still feeling pleasure with the body, I entered upon and abided in the third jhana, on account of which noble ones announce: ‘ He has a pleasant abiding who has equaniminty and is mindful.’
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered upon and abided in the fourth jhana, which has neither-pain-nor-pleasure and purify of mindfulness due to equanimity.
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbarbility, I directed it to knowledge of the recollection of past lives.
I recollected my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thity births, forty births, fifty births, a hundred births, a thousand birthds, a hundred thousand births, many aeons of world-contraction , many aeons of world -expansion, many aeons of wolrd-contraction and expansion: “
There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there,
I reappeared here.” Thus with their aspects and particulars I recollected my manifold past lives.
This was the first true knowledge attained by me in the first watch of the night.
Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute.
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed
it to knowledge of the passing away and reappearance of beings.
With the divine eye which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate.
I understood how beings pass on according to their actions thus:
These worthy beings who were ill-conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well-conducted in body, speech and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.”
Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.
This was the second true knowledge attained by me in the second watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute.
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints.
I directly knew as it actually is: “ This is suffering ”; I directly knew as it actually is: “This is the origin of suffering ”; I directly knew as it actually is : “This is the cessation of suffering. ”; I directly knew as it actually is : “ This is the way leading to the cessation of suffering.” I directly knew as it actually is: “ These are the taints ”; I directly knew as it actually is : “ This is the origin of the taints ”; I directly knew as it actually is : “This is the cessation of the taints ”; I directly knew as it actually is : “This is the way leading to the cessation of taints.”
When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of bieng, and from the taint of ignorance.
When it was liberated, there came the knowledge:
“ It is liberated.” I directly knew: “ Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.”
This was the third true knowledge attained by me in the third watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute.”
Buddha preached about Samsara , the cycle of reincarnation , metempsychosis , the transmigration of the soul.
Samsara, the cycle of birth and death , is sometimes translated as ” transmigration ” or “rebirth ” In this cycle, which is grounded in delusion, sentient beings are governed by good and evil karmic retribution.
Depending on the type of karma accumulated during a lifetime, sentient beings are reborn in one of six realms of existence.
When good karma prevails, a person may be reborn as a human or heavenly being, whereas a preponderance of adverse karma brings rebirth in a hell or as a hungry spirit, an animal, or an asura ( demon ) . This concept was inherited from pre-Buddhist Indian thought.
The Buddha is the Awakened One, or the Enlightened One.
Sutta-Nipata is one of the Pali Canon.
Pali Canon is Buddhism Literature.
The Buddha preached about mercy (benevolence,compassion) as follows in Sutta-Nipata.
“Whatever living beings there are, either feeble or strong, all either long or great ,middle-sized, short , small or large,Either seen or which are not seen , and which live far (or) near, either born or seeking birth , may all creatures be happy-minded.”
“As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate a boundless (friendly) mind towards all beings.
And let him cultivate goodwill towards all the world,a boundless (friendly) mind, above and below and across ,unobstructed, ｗithout hatred, without enmity.
Standing , walking or sitting or lying, as long as he be awake,let him devote himself to this mind ; this (way of) living they say is the best in this world.”
The Buddha preached about violence as follows.
「All tremble at violence;
All fear death.
Seeing others as being like yourself,
Do not kill or cause others to kill.
All tremble at violence;
Life is dear for all.
Seeing others as being like yourself,
Do not kill or cause others to kill.
You who seeking own happiness punish or kill beings who also long for happiness,will not find happiness after death.
You who seeking own happiness does not punish or kill beings who also long for happiness,will find happiness after death.
All beings tremble before violence.
All fear death.
All love life.
See yourself in others.
Then whom can you hurt?
What harm can you do?
He who seeks happiness
By hurting those who seek happiness
Will never find happiness.
For your brother is like you.
He wants to be happy.
Never harm him
And when you leave this life
You too will find happiness.」
The world called the hell is preached in the Buddhism sacred book、Pali Canon.
The hell is the extremely painful ,extremely cruel, and extremely miserable world ,the person who did a bad thing is born after death with the hell , according to the reward of the crime and an evil deed, for example, the person who killed a person or animal or other life ,and torment a person or animal or other life ,and worry a person or animal or other life 、and annoyed a person or animal or other life ,and sadden a person or animal or other life ,and steal the money of the person , steal the thing of the person , and deceived a person、and did other bad deed, did other brutal deed. did other atrocious deed.
There is the point that it is explained in a sacred books such as sutra of Buddhist、Pali Canon（Digha Nikaya、Majjhima Nikaya、Samyutta Nikaya、Anguttara Nikaya,Khuddaka Nikaya, and others） in particular, the profound knowledge degree theory in detail about hell.
