[670] **"Following upon affection, this suffering arises" (snehanvayaṃ dukkhamidaṃ pahoti):** As to "affection" (sneha), there are two kinds of affection: affection through craving (taṇhā) and affection through views … this is affection through craving … this is affection through views.
**"This suffering arises":** Here someone conducts himself wrongly by body, conducts himself wrongly by speech, conducts himself wrongly by mind; he kills living beings, takes what is not given, breaks into houses, carries off plunder, commits burglary of a single house, waylays travelers on the road, goes to the wives of others, and speaks falsehood. Having seized him, they show him to the king, saying: "Sire, this is a robber, a wrongdoer. Impose upon him whatever punishment you wish." The king reviles him. On account of that reviling he experiences pain and grief. This fear, this pain and grief — from what is it born? It is born from affection as condition, from delight as condition, from lust as condition, from delight-and-lust as condition. Even with this much the king is not satisfied. The king has him bound — with binding in shackles, or binding with ropes, or binding with chains, or binding with creepers, or confinement within an enclosure, or confinement to a village, or confinement to a town, or confinement to a city, or confinement to a realm, or confinement to a district — or at the least he places him under verbal restraint: "You are not permitted to leave this place." On account of that bondage too he experiences pain and grief. This fear, this pain and grief — from what is it born? It is born from affection as condition, from delight as condition, from lust as condition, from delight-and-lust as condition. Even with this much the king is not satisfied. The king has his wealth confiscated — a hundred or a thousand. On account of that loss of wealth too he experiences pain and grief. This fear, this pain and grief — from what is it born? It is born from affection as condition, from delight as condition, from lust as condition, from delight-and-lust as condition. Even with this much the king is not satisfied. The king has various tortures inflicted upon him: he has him flogged with whips, beaten with canes, beaten with cudgels; he has his hand cut off, his foot cut off, his hands and feet cut off, his ear cut off, his nose cut off, his ears and nose cut off; he has him subjected to the "gruel pot" (bilaṅgathālika), the "polished-shell shave" (saṅkhamuṇḍika), "Rāhu's mouth" (rāhumukha), the "fiery garland" (jotimālika), the "flaming hand" (hatthapajjotika), the "grass-blade strips" (erakavaṭṭika), the "bark dress" (cīravāsika), the "antelope" (eṇeyyaka), the "hooked flesh" (balisamaṃsika), the "coins" (kahāpaṇika), the "caustic pickling" (khārāpatacchika), the "pivoting pin" (palighaparivattika), the "straw pallet" (palālapīṭhaka); he has him doused with boiling oil, has him devoured by dogs, has him impaled alive on a stake, and has his head cut off with a sword. On account of those tortures too he experiences pain and grief. This fear, this pain and grief — from what is it born? It is born from affection as condition, from delight as condition, from lust as condition, from delight-and-lust as condition. The king is master over these four punishments.
Through his own kamma, with the breakup of the body, after death, he reappears in a state of loss, a bad destination, a lower realm, hell (niraya). The hell wardens inflict upon him the torture called the fivefold binding: they drive a red-hot iron stake through one hand, they drive a red-hot iron stake through the second hand, they drive a red-hot iron stake through one foot, they drive a red-hot iron stake through the second foot, they drive a red-hot iron stake through the middle of his chest. There he experiences painful, racking, piercing feelings (vedanā), yet he does not die so long as that evil kamma is not exhausted. This fear, this pain and grief — from what is it born? It is born from affection as condition, from delight as condition, from lust as condition, from delight-and-lust as condition. The hell wardens lay him down and pare him with axes. The hell wardens seize him, feet up and head down, and pare him with adzes. The hell wardens harness him to a chariot and drive him back and forth over ground that is burning, blazing, and glowing. The hell wardens make him climb up and climb down a great mountain of coals, burning, blazing, and glowing. The hell wardens seize him, feet up and head down, and plunge him into a red-hot metal cauldron, burning, blazing, and glowing. There he is cooked in a swirl of froth; and as he is being cooked there in a swirl of froth, he is swept now up, now down, now across. There he experiences painful, racking, piercing feelings, yet he does not die so long as that evil kamma is not exhausted. This fear, this pain and grief — from what is it born? It is born from affection as condition, from delight as condition, from lust as condition, from delight-and-lust as condition. The hell wardens fling him into hell. And that Great Hell is:
Four-cornered, with four gates,
divided and measured out in portions,
bounded by a rampart of iron,
shut in with a roof of iron.
Its floor is made of iron,
glowing, endowed with fiery heat;
pervading a hundred yojanas all around,
it stands at all times.
Cruel, scorching, dreadful,
flaming, hard to approach,
hair-raising, horrifying,
fearsome, painful.
From the eastern wall
a mass of flame arises;
burning those of evil deeds,
it strikes against the western wall.
From the western wall
a mass of flame arises;
burning those of evil deeds,
it strikes against the eastern wall.
From the southern wall
a mass of flame arises;
burning those of evil deeds,
it strikes against the northern wall.
From the northern wall
a mass of flame arises;
burning those of evil deeds,
it strikes against the southern wall.
From below there arises
a terrifying mass of flame;
burning those of evil deeds,
it strikes against the roof.
From the roof there arises
a terrifying mass of flame;
burning those of evil deeds,
it strikes against the floor.
As an iron pot burning,
thoroughly heated, glowing —
such is the Avīci hell
to one looking below and above.
There beings of great cruelty,
doers of great crimes,
of utterly evil deeds,
are cooked, yet do not die.
The bodies of those hell dwellers
are like unto fire itself.
Behold the firmness of kammas:
there is no ash, nor even soot.
They run to the east,
thence they run to the west;
they run to the north,
thence they run to the south.
To whatever direction they run,
that gate is shut against them —
those beings longing to escape,
seeking for release.
They cannot get out from there,
because of kamma as condition,
for much of their evil kamma
has been done and has not yet ripened.
This fear, this pain and grief — from what is it born? It is born from affection as condition, from delight as condition, from lust as condition, from delight-and-lust as condition. Whatever sufferings (dukkha) there are of hell, whatever sufferings of the animal realm, whatever sufferings of the realm of hungry ghosts, whatever sufferings of human beings — from what are they born, from what are they produced, from what do they arise, from what are they generated, from what do they appear? They come to be, they come into being, they are born, they are produced, they arise, they are generated, they appear from affection as condition, from delight as condition, from lust as condition, and from delight-and-lust as condition. Thus, "following upon affection, this suffering arises."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.