Enseñanza budista

“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”.




Enseñanza de Buda

El Buda predicó:

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”.

Majjhima Nikaya – Sermones Medios del Buddha

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Enseignement du Bouddha

Le Bouddha a prêché:

N’accomplir aucun mal,

Et l’on ne tuera ni ne fera tuer.

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.

 

  

 

  

En suivant bouddha

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佛陀传授轮回的世界

下面是巴利文的<中阿含>。其内容是迦牟尼的自叙,  或者是以巴拉蒙讲话的形式而流下来的。

“ 我确实进行了苦行修,  刻苦努力。信念确立后未曾, 身体放松从不, 心神得到了一。 我脱离了欲望,  脱离了不善之事。我曾有大的思, 也有过细微的思,  最后成就了从离而生喜的初褝。 (下一段)由于消除了大的和微的思, 达到了内心安定, 心神, 既没有大的思, 也没有微的思, 成就了从定而生喜的第二褝。 (下一段)由于没有沈醉于喜,  因而平静(无关心),  思考,  正确地用心,  用身体感受到安, 也就是成就了圣者解的第三褝:  ‘平静, 信念, 安 ’  舍弃了、舍弃了苦的,  因而早已清除了喜和,  便不苦不,  成就了因平静和念得到化的第四褝。这样当达到心神一。 清静, 清, ,  不垢, 柔和, 巧妙, 明确不, 才会用心于回想去生涯的智慧上。

 我想起了去各种各的生涯, 即:一种生涯,  两种生涯, 三种生涯,  四种生涯,  五种生涯,  十种生涯,  二十种生涯,  三十种生涯,  四种生涯,  五十种生涯, 百种生涯, 千种生涯,  百千种生涯,  多宇宙成立期,  多宇宙破坏期,  多宇宙成立破坏期。 ‘  

 我出生在那里, 取如此般的名字,  姓如此般的姓,   属于如此般的等,  吃如此般的食物感受到如此般的苦,  如此般的死去。在那里死后、又在那个地方出生。

 就这样我回想起一个又一个的画面和细节,  去的生涯。 是在夜最初段达到的第一明智。无明消失了,  明智生了。黑暗消除了,  光明生了。 正是努力苦行俢者身上出果。

 就这样当达到了心神,  清静,  清,  ,  不垢,  柔和, 巧妙,  确立不动时, 我就将心向予知多生存者的生死间题上。就是我用超人的天眼多生存者的死或生。 即:我看到了卑,  ,  美好的,  丑, 幸福的, 不幸的等等, 和各种各生存者正在从事各自事的情形。

  

 ‘ 实际些生存者身施,  口出,  怀恶,  诽谤许多圣者,  怀邪念,  行邪之事。们毁坏身体,  死去之后,  降生于坏地方,  堕落的地方, 地

 

与此同却有另一些生存者身施善行,  口述善言,  心怀善意,  诽谤圣者,  持正确的,  并按照正确解行事。他的身体因病死去后,  降生于美好的地方,  降生于天堂世界。’

 我就是这样用清静,  超人的天眼,  看到许许多多生存者死而复生的情形。 也就是我看到了卑,  ,  美好的, 丑, 幸福的, 不幸的等等, 和各种各生存者正在从事各自事的情形。

 

 巴拉蒙, 就是我在夜间阶段达到的第二明智。里无明消失了, 明智生了。黑暗消除了,  光明生了。 正是努力苦行俢者身上出果。

 就这样当达到了心神,  清静,  清,  ,  不垢,  柔和,  巧妙,  确立不动时,  我就将心向消除种种污秽的智(漏尽智)上。 这时我真地知道了(一切)都是苦。

 当我这样理解,  这样观察的,  我的心从欲望的污秽中解脱出来,  从生存的污秽中解脱出来,  从无知的愚昧中解脱出来,  在底解脱之  “解脱了”   一智便生了。 我知道生命走到了尽,  完成了,  做的事情都做完了,  再没有如此的生存状可以达到。巴拉蒙,  是在夜最后段完成的第三明智。里无明消除了,  明智生了。 黑暗消除了。 光明生了。 正是努力苦行俢者身上出果。

  




The Buddha preached about cycle of reincarnation , metempsychosis , the transmigration of the soul.Why must not do a bad (evil) deed ?

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.

地獄 獄卒絵