彰所知論 1.12.1

1.12.1

謂情世界總有六種，一者地獄、二者餓鬼、三者傍生、四者人、五者非天、六者天。 此等六種名義云何？ 謂斫壞肢體故曰地獄，飢渴所逼故曰餓鬼，傍覆而行故曰傍生，意多分別故名曰人。 摩㝹沙義，身及受用雖與天同，微分鄙劣，或由無酒故曰非天。 阿修羅義，從梵身生，遊戲娛樂，或應供養，故謂曰天，是提婆義。 地獄者，贍部洲下過二萬由旬，曠廓四方二萬由旬，純鐵所成火焰洞然。 有八熱獄，一曰更活、二曰黑繩、三曰眾合、四曰號叫、五曰大號叫、六曰炎熱、七曰大炎熱、八曰無間。 更活獄者，生彼有情先業所感，執眾器仗互起冤憎遞相斫害，段段墮落悶絕暫死。 空音更活，彼等有情即便更活，復相斫害。 彼壽量者，四天王天一生之期為一晝夜，如是算數壽五百歲，受是苦楚。 黑繩獄者，其獄卒等，於有情身從頂至足拼界黑繩，以火鋸鉞解斫肢體。 由先業力，解下上生。 彼壽量者，忉利天一生之期為一晝夜，如是算數壽一千歲，受是苦楚。 眾合獄者，生彼有情以鐵追打，或二鐵山猶如羊頭，二山相合研磕摧壞，二山開時復自然活，又被摧壞。 彼壽量者，離諍天一生之期為一晝夜，如是算數壽二千歲，受是苦楚。 號叫獄者，生彼有情怖熱鐵池入稠林中，火焰熾盛永歲焚燒。 由先業力，其舌縱廣千由旬量。 有一大牛鐵角鐵甲，架鐵犁鏵，火焰熾盛耕犁其舌。 彼壽量者，兜率天一生之期為一晝夜，如是算數壽四千歲，受是苦楚。 大號叫獄者，亦與前同，其苦倍增。 彼壽量者，化樂天一生之期為一晝夜，如是算數壽八千歲，受是苦楚。 炎熱獄者，三重鐵城火焰洞徹內受苦楚。 彼壽量者，他化自在天一生之期為一晝夜，如是壽數萬六千歲，受是苦楚。 極炎熱獄者，亦同其前，其苦倍增。 彼壽量者，等半中劫，受是苦楚。 無間獄者，於鐵室內身一聚焰受極苦楚。 彼壽量者，等一中劫。 十六增獄者，八熱獄傍面各四所。 一煻煨增，深皆沒膝，有情遊彼纔下足時，皮肉與血俱燋爛墜，餘剩其骨。 舉足還生，平復如本。 二屍糞增，不淨淤泥沒有情腰，於中多有攘矩吒蟲，嘴利如針，鑽皮透骨𠯗食其髓。 三峯刃增，復有三種：一刀刃路，謂於此中仰布刀刃以為大道，有情游彼纔下足時，皮肉與血俱斷碎墜，舉足還生平復如本； 二劍葉林，謂此林樹純以銛利劍刀為葉，有情遊彼風吹葉墜，斬刺肢體骨肉零落，有烏駮狗䶥掣食之； 三鐵刺林，名銛摩利，謂此林樹有利鐵刺長十六指，有情被逼上下樹時，其刺銛利上下鑱刺，是等有情血肉皮等掛染刺上，唯剩觔骨。 有鐵嘴烏，探啄有情眼睛腦髓，爭競而食。 刀刃路等三種雖殊，而鐵仗同，故一增攝。 四烈河增，名曰無渡，遍滿極熱烈灰汁水，有情入中、或浮或沒、或逆或順、或橫或竪，被蒸被煮骨肉糜爛，如大鑊中滿成灰汁，置稻米等猛火下然，米等於中上下迴轉舉體糜爛，有情亦然。 設欲逃避，於兩岸上有諸獄卒，手執刀槍禦捍令迴，無由得出。 此河如塹，前三似苑。 彼等名曰近邊地獄。 八寒獄者，一曰水疱、二曰疱裂、三阿吒吒、四阿波波、五嘔喉喉、六裂如欝鉢羅花（此云青蓮華）、七裂如蓮花、八裂如大蓮花。 水疱獄者，生寒水間，極甚嚴寒隨身生疱，曰水疱獄。 彼壽量者，摩伽陀國所有大斛八十斛麻，百年除一，若芝麻盡彼壽亦爾。 疱裂獄者，由極嚴寒，其疱而裂黃水漏流。 彼壽量者，倍前二十。 阿吒吒獄者，由大嚴寒，咬齒忍耐。 彼壽量者，倍前二十。 阿波波獄者，忍寒音聲。 彼壽量者，倍前二十。 嘔喉喉獄者，由寒號泣，出是苦聲。 彼壽量者，倍前二十。 裂如欝鉢羅花獄者，嚴寒身裂，如欝鉢羅花葉。 彼壽量者，倍前二十。 裂如蓮花獄者，嚴寒身裂，如蓮花開。 彼壽量者，倍前二十。 裂如大蓮花獄者，身裂越前，如大蓮花開敷多葉。 彼壽量者，倍前二十。

The world of sentient beings comprises six kinds in total: first, hell beings (naraka); second, hungry ghosts (preta); third, animals (tiryag); fourth, humans (manuṣya); fifth, asuras; sixth, gods (deva). What are the meanings of the names of these six kinds? Because their limbs and bodies are chopped and destroyed, they are called hell beings. Because they are afflicted by hunger and thirst, they are called hungry ghosts. Because they crawl and walk bent forward, they are called animals. Because their minds engage in much conceptual discrimination, they are called humans; this is the meaning of manuṣya. Although their bodies and enjoyments are the same as those of the gods, they are slightly base and inferior, or because they have no liquor, they are called asuras; this is the meaning of asura. Because they are born from the body of Brahmā, amuse and delight themselves in sport, or are worthy of offerings, they are called gods; this is the meaning of deva. As for the hells: twenty thousand yojanas below Jambudvīpa, extending twenty thousand yojanas in the four directions, formed purely of iron, flames blaze thoroughly through them. There are eight hot hells: first, Saṃjīva (Reviving); second, Kālasūtra (Black Rope); third, Saṃghāta (Crushing); fourth, Raurava (Crying); fifth, Mahāraurava (Great Crying); sixth, Tapana (Heating); seventh, Pratāpana (Great Heating); eighth, Avīci (Uninterrupted). As for the Saṃjīva Hell: sentient beings born there, impelled by their former karma, seize various weapons, conceive mutual hatred and enmity, and repeatedly chop and strike each other, falling piece by piece, fainting away in temporary death. A voice in the sky says, 'Revive!' and those sentient beings immediately revive and strike each other again. As for their lifespan: the entire lifespan of the gods of the Four Heavenly Kings is one day and night; counting in this way, their lifespan is five hundred years, during which they suffer such torment. As for the Kālasūtra Hell: the hell wardens snap black ropes to mark lines across the sentient beings' bodies from head to foot, and using fiery saws and axes, slice and chop their limbs and bodies. By the power of former karma, what has been sliced falls away and grows again. As for their lifespan: the entire lifespan of the Trāyastriṃśa gods is one day and night; counting in this way, their lifespan is one thousand years, during which they suffer such torment. As for the Saṃghāta Hell: the sentient beings born there are struck and beaten with iron mallets, or two iron mountains resembling sheep heads collide, grinding, crushing, and destroying them; when the two mountains part, they naturally revive, only to be crushed and destroyed again. As for their lifespan: the entire lifespan of the Yāma gods is one day and night; counting in this way, their lifespan is two thousand years, during which they suffer such torment. As for the Raurava Hell: sentient beings born there, terrified of a hot iron pond, flee into a thick forest, where blazes rage and burn them perpetually. By the power of former karma, their tongues extend a thousand yojanas in length and breadth. There is a great ox with iron horns and iron hooves, harnessed to an iron plowshare, blazing fiercely with flames, which plows through their tongues. As for their lifespan: the entire lifespan of the Tuṣita gods is one day and night; counting in this way, their lifespan is four thousand years, during which they suffer such torment. As for the Mahāraurava Hell: it is the same as the preceding one, but the suffering is doubled. As for their lifespan: the entire lifespan of the Nirmāṇarati gods is one day and night; counting in this way, their lifespan is eight thousand years, during which they suffer such torment. As for the Tapana Hell: within a triple iron city, flames blaze through and through as they endure torment inside. As for their lifespan: the entire lifespan of the Paranirmitavaśavartin gods is one day and night; counting in this way, their lifespan is sixteen thousand years, during which they suffer such torment. As for the Pratāpana Hell: it is also the same as the preceding, but the suffering is doubled. As for their lifespan: it equals half an intermediate kalpa, during which they suffer such torment. As for the Avīci Hell: inside an iron room, their bodies become a single mass of flames, enduring the utmost suffering. As for their lifespan: it equals one intermediate kalpa. As for the sixteen secondary hells (utsada): on each of the four sides of the eight hot hells there are four places. First, the Kukūla (Knee-Deep Embers) utsada: it is deep enough to submerge up to the knees; when sentient beings wander there, the moment they set foot down, skin, flesh, and blood are all scorched, rot, and fall off, leaving only bones; when they lift their feet, [the flesh] grows back and is restored as before. Second, the Kuṇapa (Corpse Excrement) utsada: impure mire submerges sentient beings to the waist, in which there are many jaṅkuṭa worms with snouts as sharp as needles, which bore through skin and penetrate bone to suck and eat their marrow. Third, the Kṣuradhārā (Crest of Blades) utsada: this has three kinds. First, the path of blade edges: here razor blades are laid pointing upward to make a great path; when sentient beings wander there, the moment they set foot down, skin, flesh, and blood are completely sliced, shredded, and fall off, and when they lift their feet, [the flesh] grows back and is restored as before. Second, the Asipattravana (Sword-Leaf Forest): the trees in this forest have leaves made purely of sharp swords and knives; when sentient beings wander there, the wind blows the leaves down, severing and piercing their limbs and bodies, their flesh and bones scattering, while black and mottled dogs chew and tear at them to eat them. Third, the iron spike forest, called the Śālmali: the trees of this forest have sharp iron spikes sixteen finger-widths long; when sentient beings are forced to climb up and down the trees, the sharp spikes pierce and gouge them upward and downward, and the blood, flesh, and skin of these sentient beings hang stained upon the spikes, leaving only tendons and bones. There are iron-beaked crows that probe and peck at the sentient beings' eyes and brain marrow, fighting to consume them. Although these three kinds—the path of blade edges and so on—are distinct, their iron weapons are the same, so they are subsumed under one utsada. Fourth, the blazing river utsada, called Vaitaraṇī (Impassable): it is filled with intensely hot, boiling alkaline caustic water; when sentient beings enter it, floating or sinking, moving against or with the current, lying crosswise or upright, they are steamed and boiled, their bones and flesh decaying into mush; just as when a large cauldron is filled with alkaline water and rice or the like is placed inside with fierce fire burning beneath, the grains of rice turn upside down within it and their whole bodies are reduced to mush, so it is with sentient beings. If they wish to escape, on both banks there are hell wardens holding knives and spears who intercept and drive them back, leaving them no way out. This river is like a moat, and the preceding three are like parks. These are called the proximate hells (pratyekanaraka). As for the eight cold hells: first, Arbuda (Blister); second, Nirarbuda (Burst Blister); third, Aṭaṭa; fourth, Hahava; fifth, Huhuva; sixth, Utpalaphullita (Splitting like a Blue Lotus); seventh, Padmaphullita (Splitting like a Lotus); eighth, Mahāpadmaphullita (Splitting like a Great Lotus). As for the Arbuda Hell: they are born amid cold water; in the extreme, severe cold, blisters form over their bodies, so it is called the Arbuda Hell. As for their lifespan: if from a great vessel containing eighty droṇas of sesame seeds in the kingdom of Magadha one seed were removed every hundred years, when those sesame seeds are exhausted, their lifespan is the same. As for the Nirarbuda Hell: due to extreme cold, their blisters burst and yellow fluid oozes out. Their lifespan is twenty times that of the preceding. As for the Aṭaṭa Hell: due to great, severe cold, they clench their teeth to endure it. Their lifespan is twenty times that of the preceding. As for the Hahava Hell: they make this sound while enduring the cold. Their lifespan is twenty times that of the preceding. As for the Huhuva Hell: weeping and wailing from the cold, they make this miserable sound. Their lifespan is twenty times that of the preceding. As for the Utpalaphullita Hell: from severe cold their bodies split open like the petals of an utpala flower. Their lifespan is twenty times that of the preceding. As for the Padmaphullita Hell: from severe cold their bodies split open like a blooming lotus. Their lifespan is twenty times that of the preceding. As for the Mahāpadmaphullita Hell: their bodies split even more than before, like a great lotus blooming with many petals. Their lifespan is twenty times that of the preceding.