Let us continue with selections from Chapter 7, “The Six Planes of Existence Caused by Unenlightenment,” in the Surangama Sutra translated by Upasaka Lu K’uan Yu.
The Six Planes of Existence Caused by Unenlightenment The Six States of Living Beings in Samsàra
The realm of hells
“If his passions and thoughts are in the proportion of nine to one, he will sink into the wheel of fire and be reborn where wind and fire meet. He will dwell in the intermittent hell if his passions are great, in the unintermittent one if they are very strong, and in the avici hell if he is completely dominated by extremely violent ones. If, in addition he slanders the Mahayana, breaks the Buddha’s precepts, distorts the Dharma when preaching it to deceive his patrons for selfish gain or for fame, and commits the five rebellious acts and ten grave sins, he will be reborn (in turn) in all the avici hells.
Although the above are self-inflicted retributions resulting from individual evil deeds, all sinners endure the same kinds of suffering which originate from (the same) concurrent causes.”
The Ten Causes & Six Effects in the Realm of Hells The Ten Karmic Causes of the Realm of Hells
“Ananda, these (retributions) come from the karmic acts of living beings who create ten karmic causes by their vicious habits and so suffer from six kinds of retribution.
The habit of sexual desire
Ananda, what are these ten causes? Lust grows into a habit because of sexual intercourse in which two people caress each other thereby producing heat that in turn stimulates desire. This is like the heat caused by rubbing the hands together. The two habits from karma and lust stimulate each other and cause visions of hot iron beds on hot copper supports. Hence all Buddhas regard sexual intercourse as a burning fire of desire and all Bodhisattvas avoid carnality as if it were a fiery pit.
The habit of craving
Craving grows into a habit because of grasping which is a kind of suction, which in time creates the illusion of cold, frost, chill, and shivering. This is like the cold sensation felt when one breathes in through pursed lips. The combination of karma and craving leads to retribution in the form of suffering expressed by crying out against biting cold and shown by (the skin turning) blue, red, or white. Hence all Buddhas regard craving as the water of greed and all Bodhisattvas avoid it as they would a sea of pestilential vapor.
The habit of arrogance
Arrogance grows into a habit because of abuse, which manifests as the oppression (of others), which in time creates the (illusion of) restless waves that build up a volume of water. This is like licking one’s mouth to make it water. The two habits from karma and arrogance stimulate each other and create (visions of) rivers of blood, (hot) ashes, burning sand, poisonous seas, and molten copper poured onto the sinner’s tongue. And so all Buddhas regard self-importance as the water of stupidity and all Bodhisattvas avoid it as they would drowning.
The habit of anger
Anger grows into a habit because of irritation, which manifests as stubbornness which in time inflames the heart, whose heat turns the vital breath into metal; hence the illusions of hills of knives, iron posts, trees and wheels of swords, axes, halberds, spears and saws. This is like a man pushed by his obstinacy to avenge a wrong. The two habits from karma and anger stimulate each other and create visions of castration, hacking, beheading, chopping, wounding, mutilating, bludgeoning and striking. This is like a man flying into a rage and ready to kill to redress a wrong. Hence all Buddhas regard hatred as a sharp sword and all Bodhisattvas flee from it as from their own execution.
The habit of deceitfulness
Deceitfulness grows into a habit because of enticement, which manifests as deceit, which in time creates (illusions of) cords, sticks, ropes, and cangues that restrain the sinner. This is like a field flooded for growing grass and plants. The two habits from karma and deception sustain each other and create more and more evil deeds that deserve punishment with fetters, locks, whips, staves, birches, and cudgels. And so, all Buddhas regard deceitfulness as harmful as calumny, and all Bodhisattvas avoid it as they would a wolf.
The habit of Lying
Lying grows into a habit because of beguilement, which manifests as fraud, which in time ends in treachery. This creates (illusions of) filth such as dust, excrement, and urine. This is like dust blown by the wind which screens everything. The two habits from karma and lies intensify each other and end in suffering from drowning, tossing, flying, dropping, drifting, and sinking. Hence, all Buddhas regard lying as harmful as plundering and killing, and all Bodhisattvas avoid it as they would stepping on venomous snakes.
The habit of resentment
Resentment grows into a habit because of aversion, which manifests as malice. This creates (illusions of) being stoned, catapulted, shut in a prison van, trapped, bagged, and struck. This is like a mischief-maker always with evil designs. The two habits from karma and resentment combine and result in punishment by being tossed and hurled about, seized, apprehended, struck, and shot. And so all Buddhas regard resentment as an evil spirit and all Bodhisattvas avoid it as they would poisoned wine.
The habit of wrong views
Wrong views grow into habit because of misinterpretation, which covers (the five misconceptions from) the reality of the ego and objects, down to rigorous ascetic prohibitions. This causes the misunderstanding of karmic effects due to rejection of the real and attachment to the unreal. Hence the (illusion of) judgment with proofs of evidence (which cannot be denied), as when two people coming from opposite directions cannot avoid meeting on the same road. The two habits from karma and wrong views combine to cause (visions of) questioning, cross-examination, judicial investigation, inquiry, interrogation and the unveiling of right and wrong in court while good and bad counsel produce the documents and argue about them. Hence all Buddhas regard wrong views as an abyss of perversion and all Bodhisattvas avoid them as they would a ravine full of poison.
The habit of unfairness
Unfairness grows into a habit because of false accusations which manifests in slander. This creates (illusions of) hills and rocks which close in from all sides to crush, break, score and grind the sinner. It is like abusing the innocent. Both habits from karma and injustice combine to bring about (illusions of) apprehension, pressure, beating, repression, coercion and restraint of the sinner by the law. Hence all Buddhas regard defamation as harmful as a tiger and all Bodhisattvas flee from it as from a clap of thunder.
The habit of disputation
Disputing grows into a habit because of much talk, which manifests in concealing (one’s shortcomings). This creates (illusions of) secrets being exposed by being reflected in a mirror or by a lamp being lit, like objects that cannot be hidden in broad daylight. The two habits from karma and disputation end in the exposure (of sins); for the mirror and lamp reveal former karmic deeds for (final) judgment. Hence all Buddhas regard concealment as a secret enemy and all Bodhisattvas consider it as dangerous as carrying a hill on the head or walking into the ocean.”
