What Bad Karma Awaits Adulterers?

The person that cheats maliciously not only creates the long-term bad karma but also loses the opportunity to learn and develop skills--as in cheating on a midterm and failing the proctered final.

This applies analogically to all situations, even non-malicious cheating.

Playing by Rules of Reality, a.k.a. Hard Work, is not just a virtue: there is often the reward of becoming more free from ignorance, hatred, and delusion--a main objective of Buddhism.

Nobody Knows, is the answer to all of this !! Forgiveness and compassion nullify negative effects of bad choices.

All karma can be overcome with genuine remorse and forgiveness.

I believe Niraya (hell) can found both inside and outside of our bodies, our minds.Let me explain a little bit details,I quote Newton's third law for this explanation.

Newton's third law

When one body exerts a force on a second body, the second body simultaneously exerts a force equal in magnitude and opposite in direction on the first body.

Cheating case scenario

1. You cheat someone intentionally.
2. You know that is cheating and cause someone gets trouble.
3. First your feel guilty yourself for this cheating. This is inside Niraya. When you enter inside Niraya, you never satisfied yourself.You ever blame yourself and the others.You never happy in your life.You do something for someone, you get the same result likes the person you put into trouble.It is very similar likes Newton's law.
4. Second many Buddhists believe, the sinners will go real Niraya when they die.That is outside Niraya.The Buddhists believe Niraya is the worst place of the universe.You can roughly read so many types of Nirayas in here.

For adulterers, I believe they must face similar destiny as cheaters.

The results for cheating and adulterating are

• Having to go trough a Transsexual phase (Shemale)
• Being born in hell
• Even many lives after not being able to live a happy married life
• Even many lives after the partner losing interest in this person
• Being born with a mutation in the gender defining area
• Being born among animals who kill other males to have dominance over the females (Example -Monkeys)
• Being born with a character that does not fit the gender (Men who act like women,Crossdressing)

I could find lying, stealing and coveting which is close to cheating. Illicit sex can also be considered, if it's with another person's spouse.

From the Maha Kammavibhanga Sutta:

The Blessed One said, "Ānanda, there are four kinds of person to be found in the world. Which four? There is the case where a certain person is one who takes life, takes what is not given (steals), engages in illicit sex, lies, speaks divisively, speaks abusively, engages in idle chatter; is covetous, malevolent, & holds wrong view. With the breakup of the body, after death, he reappears in a plane of deprivation, a bad destination, a lower realm, hell.

I think it is really important to point out a couple of things. First, according to Buddhism, the results of kamma are said to be complex; one does not simply experience a 1 to 1 result as, at least on the face of it, the above quotation of Newton's third law seems to imply. The Lonaphala Sutta, e.g., explains that whether or not one has developed her mind will have a very big impact on how the result of some unwholesome kamma will be experienced and that the belief that one must experience the result in equal proportion to the volitional deed is wrong view. For one who holds such a view, 'there is no living the holy life'.

Second, a kamma is not always productive of a specific rebirth, it can be the case that it produces its result within that 'life's continuance', meaning that it simply causes negative effects in this life. So, one committing sexual misconduct might only result in the 'trivial' result of 'rivalry and hatred' in this life. (Pa Auk Sayadaw, The Workings of Kamma)

Again, the way kamma actually produces results in an individual case is quite complex; in the Acintita Sutta the precise results of an kamma are said to be 'unconjecturable' and conjecturing about them to lead to 'madness and vexation.' If one reads the text cited above, The Workings of Kamma, one might get a sense for why this is said. According to that text and in line with the orthodox Theravadan view as I understand it, there are many kinds of kamma, wholesome and unwholesome, weighty and non-weighty, inferior and superior, there are frustrating kammas (which oppose kammas of the opposite kind, i.e., wholesome or unwholesome), there interceptive kammas, there are numerous mental factors that may make a kamma more or less unwholesome and so on.

Therefore, at last, it is not possible to give a straightforward answer as to what will happen to people who cheat on others in a relationship. We can be sure, however, that if mental states of greed, hatred, and ignorance were active, Buddhism holds the kamma was unwholesome.

Being cheated on in return should be the last thing to worry about according to the SN suttas. In SN 3.9, Ven. Bodhi's note provided the background story to the huge animal sacrifice set up for king Pasenadi of Kosala:

..In brief: The king had become infatuated with a married woman and planned to have her husband killed so that he could take his wife. One night, unable to sleep, he heard eerie cries of inexplicable origin. The next day, when he anxiously asked his brahmin chaplain to explain the meaning, the priest told him that the voices portended his imminent death, which he could avert only by performing a great sacrifice. When the king later inquired from the Buddha about the voices, the Buddha told him these were the cries of adulterers boiling in a cauldron in the great hell.

In SN 19.11, Ven. Moggallana during his alms round in the city of Rajagaha reported seeing a man with head submerged in a pit of dung. The Buddha then explained the reason:

..That being, bhikkhus, used to be an adulterer in this same Rajagaha. Having been tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years as a result of that kamma, as a residual result of that same kamma he is experiencing such a form of individual existence.