妙法蓮華經玄贊 6.184

6.184

近邊苦相者，一一大那落迦皆有四方四岸四門。鐵牆圍繞，從四門出。二門外皆有四園：一謂煻煨，煻煨齊膝。彼諸有情出求舍宅遊行至此，下足之時皮肉筋骨並即銷爛，舉足還生。二謂屎糞，屎糞為泥。此諸有情為求舍宅從前出已，漸漸遊行陷入其中首足俱沒，又於泥內多有蠰矩吒虫，身長一尺嘴白頭黑，穿皮入肉、斷筋破骨，取髓而食。三鋒刃園。此別有三：一銛刃路，有利刃劍仰刃為路。彼諸有情從前出已遊行至此，下足之時皮肉筋骨悉皆銷爛，舉足之時還復如故。二劍葉林。彼諸有情從前出已往趣彼陰，纔坐其下微風遂起劍葉墮落，斫截其身一切支節，便即躃地。有黑黧狗，揸掣背胎而噉食之。三鐵㓨林，有鐵設柆末梨林狀如皂莢㓨樹。彼諸有情從前出已便來趣之，由狗等趁遂登其上，當登之時一切㓨鋒向下而㓨。彼欲下樹，嘴復迴向上貫㓨其身，遍諸支節。爾時便有鐵嘴大鳥，上彼頭上或上其髆，探啄眼精而噉食之。四烈河園。有廣大河，沸熱灰水彌滿其中。彼諸有情尋求舍宅，從彼出已來墮此中，猶如以豆置之大鑊，燃猛熾火而煎煮之，隨湯騰湧周旋迴沒。於河兩岸有諸獄卒，手執杖索及以大網，行列而住，遮彼有情不令得出。或以索羂或以網漉，復置廣大熱鐵地上，仰彼有情而問之言：「汝等今者欲何所須？」彼答言：「我今竟無覺知，然為種種飢苦所逼。」時彼獄卒即以鐵鉗鉗口令開，便以極熱燒然鐵丸置其口中。餘如前說。若彼答言：「我今渴苦。」獄卒即以洋銅灌口。長時受苦，業盡方出。其孤獨那落迦所受苦相，處所雖小，種種苦具無不具足。如《妙吉祥問大採菉豆子經》廣說其相。

As for the aspects of suffering in the adjacent [hells]: each great naraka has four sides, four banks, and four gates. Surrounded by iron walls, one exits from the four gates. Outside each of the two gates there are four gardens. The first is called the Embers, where the hot ashes are knee-deep. When those sentient beings emerge seeking shelter and roam to this place, the moment they step down, their skin, flesh, sinews, and bones are all melted and rotted away; when they lift their feet, [the flesh] grows back again. The second is called Excrement, where excrement forms mud. Having emerged from the former [hell] in search of shelter, these sentient beings gradually wander and sink into it until head and foot are completely submerged; moreover, within the mud there are many jantu insects, one cubit in length, with white beaks and black heads, which bore through the skin and enter the flesh, severing sinews and breaking bones to extract and consume the marrow. The third is the Garden of Bladed Edges. This separately has three kinds: first, the Road of Sharp Blades, where sharp, blade-edged swords face upward to form a path. When those sentient beings emerge from the former and wander to this place, the moment they step down, their skin, flesh, sinews, and bones all melt and rot away; when they lift their feet, they are restored as before. Second, the Forest of Sword Leaves. When those sentient beings emerge from the former and head toward its shade, no sooner do they sit beneath it than a gentle breeze arises and the sword-leaves fall down, hacking and severing all the joints of their bodies, whereupon they fall prostrate to the ground. There are dark-skinned dogs that rip open their backs and wombs to devour them. Third, the Forest of Iron Thorns, where there is an iron śālmali forest resembling gleditsia trees with thorns. When those sentient beings emerge from the former, they run toward it; being chased by dogs and the like, they climb up it. While they are climbing, all the thorn points pierce downward. When they wish to climb down the tree, the [thorn] tips turn upward again to spear and pierce their bodies throughout all their limbs. At that time, there are large birds with iron beaks that perch upon their heads or shoulders, pecking out their pupils and devouring them. The fourth is the Garden of the Boiling River. There is a vast river completely filled with boiling, scorching alkaline ash-water. Those sentient beings, searching for shelter, emerge from the former and fall into this, just like beans placed in a great cauldron with a blazing, fierce fire burning beneath to boil them; following the boiling water, they surge up and whirl around, sinking repeatedly. On both banks of the river are hell-wardens holding clubs, ropes, and great nets, standing in lines to bar those sentient beings from escaping. They either lasso them with ropes or scoop them up with nets, place them again on the vast, heated iron ground, turn those sentient beings face-upward, and ask them: 'What do you now require?' They answer: 'We have no awareness now, yet we are pressed by various sufferings of hunger.' At that time, the hell-wardens wrench their mouths open with iron pincers and place extremely hot, blazing iron balls into their mouths. The rest is as described before. If they answer: 'I am now tormented by thirst,' the wardens pour molten copper into their mouths. They suffer pain for a long time, emerging only when their karma is exhausted. As for the aspects of suffering endured in the solitary narakas, although the locations are small, no kinds of torture instruments are lacking. As the Sūtra of Mañjuśrī's Questions to the Great Harvester of Mung Beans explains in detail.