English
It is born from attachment, from delight, from lust, from delight and lust. The hell-wardens make him lie down and hew him with axes… The hell-wardens take him head down, feet up, and hew him with adzes. The hell-wardens yoke him to a chariot and drive him back and forth on burning, blazing, glowing ground. The hell-wardens make him climb up and down a great mountain of burning, blazing, glowing coals. The hell-wardens take him head down, feet up, and throw him into a burning, blazing, glowing iron cauldron. There he boils, bubbling with foam. As he boils, bubbling with foam, sometimes he goes up, sometimes he goes down, sometimes he goes sideways. There he experiences painful, sharp, harsh, bitter feelings; and he does not die until that evil kamma is exhausted. Whence is this fear, this suffering, this sorrow? It is born from attachment, from delight, from lust, from delight and lust. The hell-wardens throw him into the Great Hell. That Great Hell, indeed— Has four corners, four doors, divided into measured parts; Surrounded by an iron wall, enclosed by iron. Its ground is made of iron, ablaze, full of heat; For a hundred leagues all around, it stands ever spread out. Miserly, dreadful torments, flaming, hard to approach; And hair-raising in form, terrifying, fearful, painful. From the eastern wall, a mass of flames arises; Burning the evil-doers, it strikes the western wall. From the western wall, a mass of flames arises; Burning the evil-doers, it strikes the eastern wall. To the south From the lower wall, a blazing mass arose; Burning those of evil deeds, it is repelled by the upper (wall). And from the northern wall, a blazing mass arose; Burning those of evil deeds, it is repelled by the southern (wall). And arising from below, a terrifying blazing mass; Burning those of evil deeds, it is repelled by the roof. And arising from the roof, a terrifying blazing mass; Burning those of evil deeds, it is repelled by the ground. A blazing iron plate, like something heated and burning; So is Avīci hell, seen below and above. There, beings, very cruel, great wrongdoers; Those of extremely evil deeds, they burn but do not die. A body like fire, for those hell-dwellers; See the strength of their deeds, it becomes neither ash nor soot. They run even to the east, then they run to the west; They run even to the north, then they run to the south. Whichever direction they run, that door is closed; They, hoping to escape, beings seeking liberation. They cannot escape from there, due to the condition of their deeds; And their evil deeds, are many, not yet ripened. This fear, suffering, sorrow, from where did it arise? From the condition of attachment, and the condition of delight, and the condition of lust, and the condition of delight-and-lust, it arose. And whatever hellish sufferings, and whatever animal-realm sufferings, and whatever ghost-realm sufferings, and whatever human sufferings, from where do they arise, from where do they originate, from where do they come forth, from where do they manifest, from where do they appear? From the condition of attachment, and the condition of delight, and the condition of lust, and the condition of delight-and-lust, they come to be, they arise, they are born, they originate, they come forth, they manifest, they appear – this suffering, rooted in attachment, springs forth. Seeing the danger born of attachment. Attachment means two attachments – attachment of craving, and attachment of views… this is attachment of craving… this is attachment of views. . “Seeing the danger born of affection”—this means seeing, observing, looking at, contemplating, and examining the danger born of the affection of craving and the affection of views. Thus, “seeing the danger born of affection, one should wander alone like a rhinoceros horn.” Therefore, that Paccekasambuddha said: “For one born of association, affections arise; From affection, this suffering proceeds. Seeing the danger born of affection, One should wander alone like a rhinoceros horn.” 123. “Pitying friends and companions, one loses one’s goal, with a mind bound; Seeing this danger in intimacy, one should wander alone like a rhinoceros horn.” “Pitying friends and companions, one loses one’s goal, with a mind bound”—“friends” are of two kinds: a householder friend and a renunciate friend. What is a householder friend? Here, someone gives what is hard to give, renounces what is hard to renounce, does what is hard to do, endures what is hard to endure, reveals their secret, conceals their secret, does not abandon them in adversity, even their life is sacrificed for their sake, and they do not despise them when they are in decline—this is a householder friend. What is a renunciate friend? Here, a monk is dear and pleasing, respected and to be revered, an instructor and patient with instruction, one who speaks profound words, and does not assign to an improper place, encourages in higher virtue, encourages in the cultivation of the four foundations of mindfulness, encourages in the four right efforts… (and so on)… the four bases of psychic power… the five faculties… the five powers… the seven factors of enlightenment… encourages in the cultivation of the Noble Eightfold Path—this is a renunciate friend. “Companions” are those with whom coming is easy, going is easy, standing is easy, sitting is easy, lying down is easy, conversing is easy, talking is easy, speaking to is easy, and speaking with is easy. “Pitying friends and companions, one loses one’s goal.” Friends, and well-wishers, and acquaintances, and intimates, and companions, out of compassion, out of concern, out of support, he neglects his own welfare, he neglects others' welfare, he neglects the welfare of both. He neglects welfare in this life, he neglects welfare in the next life, he neglects the ultimate welfare. He causes it to be neglected, he causes it to be abandoned, he causes it to be ruined, he causes it to be avoided, he causes it to disappear— out of compassion for friends and well-wishers, he neglects welfare. "Bound in mind" means bound in mind for two reasons: He is bound in mind by placing himself low and others high, or he is bound in mind by placing himself high and others low. How is he bound in mind by placing himself low and others high? "You are of great help to me. Relying on you, I obtain robes, almsfood, lodging, and requisites for the sick. Whatever others think to give or do for me, they do so seeing you, relying on you. Even my former name and lineage from my parents, that too has disappeared for me. Through you, I am known as: 'the follower of so-and-so's family,' 'the follower of so-and-so's family.'" Thus, he is bound in mind by placing himself low and others high. How is he bound in mind by placing himself high and others low? "I am of great help to you. Relying on me, you have gone for refuge to the Buddha, you have gone for refuge to the Dhamma, you have gone for refuge to the Sangha. You have abstained from taking life, you have abstained from taking what is not given, you have abstained from sexual misconduct, you have abstained from false speech, you have abstained from intoxicating drinks and drugs that lead to heedlessness. I give you instruction, I give you questions, I explain the Uposatha, I undertake new construction. But then, abandoning me, you honor others, you respect them, you revere them, you worship them." Thus, placing himself high and placing others low, Placing a stake, one becomes bound in mind, thus it is said: Pitying friends and well-wishers, he loses his goal, his mind bound. Seeing this danger in intimacy, thus it is said. Danger means the danger of birth, the danger of old age, the danger of sickness, the danger of death, the danger of kings, the danger of thieves, the danger of fire, the danger of water, the danger of self-reproach, the danger of others' reproach, the danger of punishment, the danger of a bad destination, the danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of alligators, the danger of livelihood, the danger of ill-fame, the danger of timidity in an assembly, the danger of intoxication, fright, terror, goosebumps, mental agitation, dread. Intimacy means two intimacies – intimacy of craving and intimacy of views... (etc.)... this is intimacy of craving... (etc.)... this is intimacy of views. Seeing this danger in intimacy, thus it is said: seeing this danger in intimacy, observing, looking, contemplating, investigating – seeing this danger in intimacy, one should wander alone like a rhinoceros horn. Therefore, that Solitary Buddha said: "Pitying friends and well-wishers, he loses his goal, his mind bound; Seeing this danger in intimacy, one should wander alone like a rhinoceros horn." As a bamboo entangled like a creeper, and the attachment to sons and wives; Like a bamboo shoot, unattached, one should wander alone like a rhinoceros horn. As a bamboo entangled like a creeper, thus it is said: 'bamboo' means a bamboo clump. Just as in a bamboo clump, old bamboos are attached, entangled, clinging, stuck, adhering, bound, even so, 'entanglement' is called craving. That which is lust, strong lust, inclination, compliance, delight, delight-lust, strong lust of mind, desire, infatuation, clinging, greed, strong greed, attachment, mire, agitation, deceit, producer, generator, seamstress, net, river, entanglement, thread, spread, drawing, second, aspiration, guide to becoming, forest, thicket, intimacy, affection, expectation, bond, hope, longing, state of longing. Desire for forms, Desire for sounds, Desire for smells, Desire for tastes, Desire for tangibles, Desire for gain, Desire for wealth, Desire for sons, Desire for life, Murmuring, Muttering, Craving, Longing, The state of longing, Greed, Coveting, The state of coveting, Entanglement, Desire for good things, Unrighteous passion, Unwholesome greed, Attachment, Longing,