[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 6.183 # 妙法蓮華經玄贊 6.183 妙法蓮華經玄贊 6.183 - **Language:** Classical Chinese ### [6.183](https://indike.org/pramana/in.bauddha.taisho.1723.6.183) 受果相者，謂那落迦有情多分受用極治罰苦，傍生有情多分受用相食噉苦，餓鬼有情多分受用極飢渴苦，人趣有情多分受用匱乏追求種種之苦，天趣有情多分受用衰惱墜沒之苦。八熱地獄受苦相者，一等活苦相，謂彼有情多共聚集，業增上所生種種苦具次第而起，更相殘害悶絕躃地。次虛空中有大聲言：「此諸有情可還等活可還等活。」次彼有情歘然復起，如前苦具還受殘害。由此因緣長時受苦。乃至先世所造一切惡不善業未盡未出。二黑繩苦相，謂彼有情多分為彼所攝獄卒以黑繩拼之，或為四方、或為八方、或為種種圖畫文像。彼既拼已，隨其處所若鑿若𣃆、若斫、若剜，由如是等種種因緣長時受苦，業盡方出。三眾合苦相，謂彼有情或時展轉聚集和合，爾時便有彼攝獄卒驅逼令入兩鐵羺頭大山之間。彼既入已兩山迫之，既被迫已一切門中血便流注。如是兩鐵羝頭，馬頭象頭師子頭虎頭亦爾。復令和合置大鐵槽中壓之如壓甘蔗，既被壓已血便流注。復和合已，有大鐵山從上而墮。令彼有情躃在鐵地，若斫、若㓨、或擣、或裂。既被斫㓨及擣裂已血便流注。長時受苦，業盡方出。此苦有三：一兩山迫，二鐵糟壓，三鐵山墮。四號叫苦相，謂彼有情尋求舍宅便入大鐵室中，彼纔入已即便火起，由此燒燃、極燒然、遍極燒然。既被燒已，苦痛逼切發聲號叫。長時受苦，業盡方出。五大號叫苦相，與此差別謂彼室宅其如胎藏，苦既過前發聲遂大。六燒燃苦相，謂彼獄卒以諸有情置無量踰繕那三熱大鐵熬上，左右轉之、表裏燒薄。又如炙魚，以大鐵串從下貫之徹頂而出，返覆而炙，令彼有情諸根毛孔口中悉皆焰起。復以有情置於如前大熱鐵地，或仰或覆，以三熱大鐵椎或棒或打或築、遍打遍築。令如肉摶。長時受苦，業盡方出。此苦有三：一左右燒薄，二鐵串貫炙，三鐵棒推打。七極燒燃苦相，與前差別謂以三支大熱鐵串從下貫之，徹其兩膊及頂而出，由此眼耳鼻口毛孔猛焰流出。又以三熱大銅鐵鍱遍裹其身，又復倒擲如前。三熱彌滿灰水大鐵鑊中而煎煮之，其湯湧沸，令此有情隨湯飄轉或出或沒，令其血肉及以皮脈悉皆銷爛，唯骨璅在。尋復漉之，置熱鐵地上，令皮肉血脈復生如故，還置鑊中。餘如大熱那落迦說。長時受苦，業盡方出。此苦有三：一三支串貫，二鐵鍱纏裹，三熱湯煎煮。八於無間大那落迦，所受苦相，謂於東方多百踰繕那三熱大鐵地上，有猛熾火㓨騰焰而來㓨彼有情，穿皮入肉斷筋破骨，復徹其髓燒如脂燭，如是舉身皆成猛焰。如是餘方火㓨亦爾。由此彼有情與猛焰和雜，唯見火聚從四方來，火焰相雜無有間隟，所受苦痛亦無間隟。唯聞苦痛號叫之聲，知有眾生。又以鐵箕盛滿三熱猛焰鐵炭而簸揃之，復置熱鐵地上令登大熱鐵山，上而復下、下而復上。從其口中拔出其舌，以百鐵釘釘而張之，令無皺攝如張牛皮。復更仰臥熱鐵地上，以熱鐵鉗鉗口令開，又以三熱大熱鐵丸置其口中，即燒其口及以咽喉，徹於腑藏從下而出。又以洋銅而灌其口，燒喉及口徹於腑藏，從下而出。所餘苦惱如極燒然。長時受苦，業盡方出。此苦有六：一四方火㓨，二鐵炭揃簸，三上下鐵山，四鐵釘釘舌，五令吞鐵丸，六洋銅灌口。今此略說麁顯苦具，非於大那落迦中無餘苦具。上說根本八熱苦相。 > As for the characteristics of undergoing the fruit: beings in the narakas mostly experience the suffering of extreme punishment; animal beings mostly experience the suffering of devouring one another; hungry ghost beings mostly experience the suffering of extreme hunger and thirst; beings in the human destiny mostly experience various sufferings of privation and seeking; beings in the heavenly destinies mostly experience the suffering of decay, distress, and falling away. Regarding the characteristics of undergoing suffering in the eight hot hells: First, the characteristics of suffering in Sañjīva: those sentient beings mostly gather together, and various instruments of torture produced by the predominance of their karma arise in succession. They injure and mutilate one another, falling unconscious to the ground. Then a great voice in the sky says: 'May these beings revive! May they revive!' Thereupon, those sentient beings suddenly rise up again, and as before, undergo injury from the instruments of torture. Due to this cause and condition, they undergo suffering for a long time, until all the evil and unwholesome karma committed in previous lives is exhausted and they can depart. Second, the characteristics of suffering in Kālasūtra: those sentient beings are mostly marked with black cords by the hell-wardens in charge of them, either into four directions, eight directions, or various patterned figures. Once they are marked, according to those places, they are chiseled, planed, chopped, or gouged out. Due to such various causes and conditions, they undergo suffering for a long time, departing only when their karma is exhausted. Third, the characteristics of suffering in Saṃghāta: sometimes those sentient beings gather and assemble together; at that time, the hell-wardens in charge drive and compel them to enter between two great mountains shaped like iron rams' heads. Once they have entered, the two mountains press against them; being pressed, blood flows from all their openings. The same happens with two iron mountains shaped like goat heads, horse heads, elephant heads, lion heads, and tiger heads. Furthermore, they are made to gather and are placed in a great iron trough and crushed like sugarcane; once crushed, their blood flows forth. When they have gathered again, a great iron mountain falls from above, causing those beings to be cast down onto the iron ground, where they are chopped, stabbed, pounded, or torn apart. Being chopped, stabbed, pounded, and torn, their blood flows forth. They undergo suffering for a long time, departing only when their karma is exhausted. This suffering has three forms: first, being pressed by two mountains; second, being crushed in an iron trough; third, the falling of an iron mountain. Fourth, the characteristics of suffering in Raurava: those sentient beings, seeking a dwelling, enter into a great iron chamber. No sooner have they entered than fire blazes up, by which they are burned, extremely burned, and everywhere utterly burned. Being burned, pressed by intense pain, they utter wailing cries. They undergo suffering for a long time, departing only when their karma is exhausted. Fifth, the characteristics of suffering in Mahāraurava: the difference from the former is that their chamber is like a womb; the suffering being greater than the former, their cries are consequently louder. Sixth, the characteristics of suffering in Tapana: the hell-wardens place the sentient beings upon a thrice-heated, great iron griddle of immeasurable yojanas, turning them left and right, scorching them thin inside and out. Furthermore, like roasting fish, they pierce them from below with a great iron spit which exits through the crown of the head, and roast them turning back and forth, causing flames to flare up from all their sense faculties, pores, and mouths. Moreover, they place the sentient beings on the great, hot iron ground as before, either facing up or facing down, and with thrice-heated great iron mallets or rods, beat or pound them, beating and pounding them everywhere, making them like lumps of flesh. They undergo suffering for a long time, departing only when their karma is exhausted. This suffering has three forms: first, being scorched thin left and right; second, being pierced and roasted on an iron spit; third, being struck and beaten with iron rods. Seventh, the characteristics of suffering in Pratāpana: the difference from the former is that they are pierced from below with a great, hot three-pronged iron spit that exits through their two shoulders and the crown of their head, causing fierce flames to gush from their eyes, ears, nose, mouth, and pores. Moreover, their bodies are wrapped completely in thrice-heated great plates of copper and iron; furthermore, they are thrown upside down as before into a great iron cauldron filled with thrice-heated ash-water and boiled therein. The broth boils and churns, causing these beings to drift and tumble with the broth, surfacing and sinking, so that their blood, flesh, skin, and veins are all melted and rotted away, leaving only the skeleton. Soon they are scooped out and placed on the hot iron ground, so that their skin, flesh, blood, and veins regenerate as before, and they are placed back into the cauldron. The rest is as explained for the great hot naraka. They undergo suffering for a long time, departing only when their karma is exhausted. This suffering has three forms: first, being pierced with a three-pronged spit; second, being wrapped in iron plates; third, being boiled in hot liquid. Eighth, the characteristics of suffering undergone in the great Avīci naraka: on the thrice-heated great iron ground many hundreds of yojanas across to the east, fierce, blazing fire-spikes flare up and pierce those sentient beings, penetrating skin, entering flesh, severing sinews, breaking bones, reaching their marrow, and burning them like fat candles, so that their entire bodies become fierce flames. The fire-spikes from the other directions are also like this. Because those sentient beings are intermingled with the fierce flames, one sees only a mass of fire arriving from the four directions, the flames blending together without any interval, and the suffering endured is also without any interval. One knows there are sentient beings only by hearing the sound of their wailing cries in agony. Furthermore, they fill an iron winnowing basket with thrice-heated, fiercely blazing iron coals and winnow them; then place them on the hot iron ground and force them to climb a great hot iron mountain, ascending and descending, descending and ascending. Their tongues are pulled out from their mouths and stretched out with a hundred iron nails, pinned so that they have no wrinkles, like stretching ox-hide. Furthermore, they lie on their backs on the hot iron ground, their mouths pried open with hot iron tongs, and thrice-heated, intensely hot iron pellets are placed into their mouths, which immediately burn their mouths and throats, pass through their internal organs, and exit from below. Moreover, molten copper is poured into their mouths, burning their throats and mouths, passing through their internal organs, and exiting from below. The remaining sufferings and distresses are as in Pratāpana. They undergo suffering for a long time, departing only when their karma is exhausted. This suffering has six forms: first, fire-spikes from the four directions; second, winnowing in iron coals; third, ascending and descending iron mountains; fourth, pinning tongues with iron nails; fifth, being forced to swallow iron pellets; sixth, pouring molten copper into the mouth. What has been explained here in brief are the coarse, prominent instruments of torture; it is not that there are no other instruments of torture in the great naraka. Above, the characteristics of suffering in the fundamental eight hot \[hells\] have been explained. > — English (machine translation) (machine translation) - [Previous: 6.182](https://indike.org/pramana/in.bauddha.taisho.1723.6.182) - [Next: 6.184](https://indike.org/pramana/in.bauddha.taisho.1723.6.184) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1723.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.6.183) — English, machine translation ## Linked texts (2) - [Yogacārabhūmi](https://indike.org/pramana/in.bauddha.sanskrit.marga.yogacarabhumi.3.28) — Sanskrit - [རྣལ་འབྱོར་སྤྱོད་པའི་ས](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi.bahubhumika*bo.79) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.6.183](https://indike.org/pramana/in.bauddha.taisho.1723.6.183) · Pramāṇa