Two types of behavior that lead to hell.
This was said by the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, the Perfected One: that is what I heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, the Perfected One: that is what I heard. Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Mendicants, these two are bound for a place of loss, bound for hell, if they don’t give up this fault. What two? Someone who is unchaste, but claims to be chaste; and someone who makes a groundless accusation of unchastity against a person whose chastity is pure. These are the two who are bound for a place of loss, bound for hell, if they don’t give up this fault.”
“Dveme, bhikkhave, āpāyikā nerayikā idamappahāya. Katame dve? Yo ca abrahmacārī brahmacāripaṭiñño, yo ca paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti. Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā”ti.
“Mendicants, these two are bound for a place of loss, bound for hell, if they don’t give up this fault. “Dveme, bhikkhave, āpāyikā nerayikā idamappahāya. What two? Katame dve? Someone who is unchaste, but claims to be chaste; and someone who makes a groundless accusation of unchastity against a person whose chastity is pure. Yo ca abrahmacārī brahmacāripaṭiñño, yo ca paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti. These are the two who are bound for a place of loss, bound for hell, if they don’t give up this fault.” Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā”ti.
The Buddha spoke this matter. On this it is said:
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Buddha spoke this matter. Etamatthaṁ bhagavā avoca. On this it is said: Tatthetaṁ iti vuccati:
“A liar goes to hell, as does one who denies what they did. Both are equal in the hereafter, those men of base deeds.
“Abhūtavādī nirayaṁ upeti, Yo vāpi katvā na karomi cāha; Ubhopi te pecca samā bhavanti, Nihīnakammā manujā parattha.
“A liar goes to hell, “Abhūtavādī nirayaṁ upeti, as does one who denies what they did. Yo vāpi katvā na karomi cāha; Both are equal in the hereafter, Ubhopi te pecca samā bhavanti, those men of base deeds. Nihīnakammā manujā parattha.
Many who wear a scrap of ocher cloth*Kāsāvakaṇṭhā is usually taken as “ochre-necks” with kaṇṭha in the sense “throat”, but the commentary is not so clear: “It seems that, having tied a single ochre scrap (khaṇḍa) around their hand or neck (gīvā) they wander about.” Thus while the commentary mentions the neck, it directly glosses kaṇṭha with khaṇḍa, a term for a scrap or portion; eg. a cammakhaṇḍa is an item made from scraps of leather (Bu Pc 15:2.1.8). Khaṇḍa is doubly appropriate, since it is a common word for “broken” precepts. are unrestrained and wicked. Being wicked, they are reborn in hell due to their bad deeds.
Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā; Pāpā pāpehi kammehi, nirayaṁ te upapajjare.
Many who wear a scrap of ocher cloth*Kāsāvakaṇṭhā is usually taken as “ochre-necks” with kaṇṭha in the sense “throat”, but the commentary is not so clear: “It seems that, having tied a single ochre scrap (khaṇḍa) around their hand or neck (gīvā) they wander about.” Thus while the commentary mentions the neck, it directly glosses kaṇṭha with khaṇḍa, a term for a scrap or portion; eg. a cammakhaṇḍa is an item made from scraps of leather (Bu Pc 15:2.1.8). Khaṇḍa is doubly appropriate, since it is a common word for “broken” precepts.Kāsāvakaṇṭhā bahavo, are unrestrained and wicked. pāpadhammā asaññatā; Being wicked, they are reborn in hell Pāpā pāpehi kammehi, due to their bad deeds. nirayaṁ te upapajjare.
It’d be better for the immoral and unrestrained to eat an iron ball, scorching, like a burning flame, than to eat the nation’s alms.”
Seyyo ayoguḷo bhutto, tatto aggisikhūpamo; Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato”ti.
It’d be better for the immoral and unrestrained Seyyo ayoguḷo bhutto, to eat an iron ball, tatto aggisikhūpamo; scorching, like a burning flame, Yañce bhuñjeyya dussīlo, than to eat the nation’s alms.” raṭṭhapiṇḍamasaññato”ti.
This too is a matter that was spoken by the Blessed One: that is what I heard.
Ayampi attho vutto bhagavatā, iti me sutanti.
This too is a matter that was spoken by the Blessed One: that is what I heard. Ayampi attho vutto bhagavatā, iti me sutanti.
Ekādasamaṁ.
Ekādasamaṁ.