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Is there any kamma that will definitely cause the guilty to go to hell, except the five anantariya bad kammas?

  • "Anantarika-karma" seems like the canonical answer. What other answer are you looking for, why do you think there is another different answer? – ChrisW Jun 21 at 8:34
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Breaking five precepts.

He then continues with reciting the five precepts:[47][48]

"I undertake the training-precept to abstain from onslaught on breathing beings." (Pali: Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi.) "I undertake the training-precept to abstain from taking what is not given." (Pali: Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi.) "I undertake the training-precept to abstain from misconduct concerning sense-pleasures." (Pali: Kāmesumicchācāra veramaṇī sikkhāpadaṃ samādiyāmi.) "I undertake the training-precept to abstain from false speech." (Pali: Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi.) "I undertake the training-precept to abstain from alcoholic drink or drugs that are an opportunity for heedlessness." (Pali: Surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi.)

https://en.wikipedia.org/wiki/Five_precepts

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The case of Mara Dūsī going to hell is instructive:

MN50:21.5: And with that look Māra Dūsī fell from that place and was reborn in the Great Hell.

Mara Dūsī intentionally caused harm in three ways. First he asked others to abuse the mendicants 👹:

MN50:12.1: Then it occurred to Māra Dūsī, ‘I don’t know the course of rebirth of these ethical mendicants of good character. Why don’t I take possession of these brahmins and householders and say, “Come, all of you, abuse, attack, harass, and trouble the ethical mendicants of good character. Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’

Then Mara Dūsī asked others to praise the mendicants (🎶!):

MN50:16.3: “Come, all of you, honor, respect, esteem, and venerate the ethical mendicants of good character. Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’

Then he caused a young boy to fling a stone and wound a senior disciple 🗡️:

MN50:21.1: Then Māra Dūsī took possession of a certain boy, picked up a rock, and hit Vidhura on the head, cracking it open.

And then Kassapa Buddha turned around and looked at Mara Dusi, and down to the Great Hell Mara Dusi went 🔥.

This wonderful discourse also illustrates another critical point that the kamma of intention need not be our own:

AN4.171:7.5: Take the case of the reincarnation where both one’s own and others’ intentions are effective. Those sentient beings pass away from that realm due to both their own and others’ intentions.

And it is Mara Dusi's first transgression that clearly illustrates the kamma of one's own and other's intention. Because those tormented mendicants also went to hell (!). It's not really about guilt. It's about intention and obsession and craving. After 50000 years in the Great Hell, Mara Dusi eventually become Mogallana, an arahant and one of the Buddhas chief disciples.

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You can find some references in suttas of SN 42.

From Talaputa Sutta:

"Apparently, headman, I haven't been able to get past you by saying, 'Enough, headman, put that aside. Don't ask me that.' So I will simply answer you. Any beings who are not devoid of passion to begin with, who are bound by the bond of passion, focus with even more passion on things inspiring passion presented by an actor on stage in the midst of a festival. Any beings who are not devoid of aversion to begin with, who are bound by the bond of aversion, focus with even more aversion on things inspiring aversion presented by an actor on stage in the midst of a festival. Any beings who are not devoid of delusion to begin with, who are bound by the bond of delusion, focus with even more delusion on things inspiring delusion presented by an actor on stage in the midst of a festival. Thus the actor — himself intoxicated & heedless, having made others intoxicated & heedless — with the breakup of the body, after death, is reborn in what is called the hell of laughter. But if he holds such a view as this: 'When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas,' that is his wrong view. Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb."

From Yodhajiva Sutta:

"Apparently, headman, I haven't been able to get past you by saying, 'Enough, headman, put that aside. Don't ask me that.' So I will simply answer you. When a warrior strives & exerts himself in battle, his mind is already seized, debased, & misdirected by the thought: 'May these beings be struck down or slaughtered or annihilated or destroyed. May they not exist.' If others then strike him down & slay him while he is thus striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the hell called the realm of those slain in battle. But if he holds such a view as this: 'When a warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle,' that is his wrong view. Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb."

From Kula Sutta:

"Headman, there are eight causes, eight reasons for the downfall of families. Families go to their downfall because of kings, or families go to their downfall because of thieves, or families go to their downfall because of fire, or families go to their downfall because of floods, or their stored-up treasure disappears, or their mismanaged undertakings go wrong, or in the family a wastrel is born who squanders, scatters, & shatters its wealth, and inconstancy itself is the eighth. These are the eight causes, the eight reasons for the downfall of families. Now, when these eight causes, these eight reasons are to be found, if anyone should say of me, 'The Blessed One is practicing for the ruin of families, the Blessed One is practicing for the demise of families, the Blessed One is practicing for the downfall of families' — without abandoning that statement, without abandoning that intent, without relinquishing that view — then as if he were to be carried off, he would thus be placed in hell."

From Sankha Sutta:

"There's the case, headman, where a certain teacher holds this doctrine, holds this view: 'All those who take life are destined for a state of deprivation, are destined for hell. All those who steal... All those who indulge in illicit sex... All those who tell lies are destined for a state of deprivation, are destined for hell.' A disciple has faith in that teacher, and the thought occurs to him, 'Our teacher holds this doctrine, holds this view: "All those who take life are destined for a state of deprivation, are destined for hell." There are living beings that I have killed. I, too, am destined for a state of deprivation, am destined for hell.' He fastens onto that view. If he doesn't abandon that doctrine, doesn't abandon that state of mind, doesn't relinquish that view, then as if he were to be carried off, he would thus be placed in hell.

"[The thought occurs to him,] 'Our teacher holds this doctrine, holds this view: 'All those who steal... All those who indulge in illicit sex... All those who tell lies are destined for a state of deprivation, are destined for hell.' There are lies that I have told. I, too, am destined for a state of deprivation, am destined for hell.' He fastens onto that view. If he doesn't abandon that doctrine, doesn't abandon that state of mind, doesn't relinquish that view, then as if he were to be carried off, he would thus be placed in hell.

From the Dhammapada:

  1. Just as a border city is closely guarded both within and without, even so, guard yourself. Do not let slip this opportunity (for spiritual growth). For those who let slip this opportunity grieve indeed when consigned to hell.
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When I have heard Bhikkus speak on this topic, its generally thought that hell as an afterlife or plane of existence is reserved for very few. Those who murder their parents, things of that nature. But the 5 precepts allow us to walk the path of the Dhamma and avoid the hell in the here and now, to avoid suffering, to cultivate mindfullness and the other Factors of Enlightenment etc. So borrowing somewhat from Hindu teachings, and with more focus later in Mahayana and Vajrayana teachings, the hell plane is a place reserved for specific deeds spoke about in the other suttas, at least as far as Pali goes.

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