慈悲道場懺法 4.18

4.18

佛告阿難：「若有眾生殺父害母、罵辱六親。作是罪者命終之時，銅狗張口化十八車，狀如金車寶蓋在上，一切火炎化為玉女。罪人遙見心生歡喜：我欲往中，我欲往中。風刀解身寒急失聲：寧得好火。在車上坐，然火自爆。作是念已，即便命終。揮霍之間已坐金車，顧瞻玉女，皆捉鐵斧斬截其身。身下火起如旋火輪，譬如壯士屈伸臂頃，直墮阿鼻大地獄中。從於上鬲如旋火輪至下鬲際，身遍鬲內。銅狗大吼齧骨噆髓，獄卒羅剎捉大鐵叉叉頭令起，遍體火炎滿阿鼻城，鐵網雨刀從毛孔入。化閻羅王大聲告勅：『癡人獄種！汝在世時不孝父母邪慢無道，汝今生處名阿鼻地獄。汝不知恩無有慚愧，受此苦惱為樂不耶？』作是語已即滅不現。爾時獄卒復驅罪人，從於下鬲乃至上鬲，經歷八萬四千鬲中，𢫫身而過至鐵網際，一日一夜爾乃周遍。阿鼻地獄一日一夜，此閻浮提日月歲數六十小劫，如是壽命盡一大劫。五逆罪人無慚無愧造作五逆，五逆罪故，臨命終時十八風刀如鐵火車解截其身。以熱逼故，便作是言：『得好色華清涼大樹，於下遊戲不亦樂乎！』作此念時，阿鼻地獄八萬四千諸惡劍林化作寶樹，華果茂盛行列在前，大熱火炎化為蓮華在彼樹下。罪人見已，我所願者今已得果。作是語時，疾於暴雨坐蓮華上。坐已須臾鐵嘴諸虫從火華起，穿骨入髓徹心穿腦。攀樹而上，一切劍枝削肉徹骨，無量刀林當上而下。火車爐炭十八苦事一時來迎。此相現時，陷墜地下。從下鬲上，身如華敷遍滿下鬲，從下鬲起火炎猛熾至於上鬲。至上鬲已，身滿其中，熱惱急故張眼吐舌。此人罪故，萬億鎔銅、百千刀輪從空中下，頭入足出。一切苦事過於上說百千萬倍。具五逆者，其人受罪足滿五劫。復有眾生，破佛禁戒虛食信施，誹謗、邪見、不識因果、斷學般若，毀十方佛、偷佛法物，起諸穢污不清淨行，不知慚愧，毀辱所親、造眾惡事。此人罪報臨命終時，風刀解身偃臥不定，如被楚撻。其心荒越發狂癡想，見已室宅男女大小，一切皆是不淨之物，屎尿臭處盈流于外。爾時罪人即作是語：『云何此處無好城郭及好山林使吾遊戲，乃處如此不淨物間。』作是語已，獄卒羅剎以大鐵叉擎阿鼻獄及諸刀林，化作寶樹及清涼池，火炎化作金葉蓮華，諸鐵嘴虫化為鳧雁，地獄痛聲如詠歌音。罪人聞已，如此好處吾當遊中。念已尋時坐火蓮華，諸鐵嘴虫從身毛孔噆食其軀，百千鐵輪從頂上入，恒沙鐵叉挑其眼睛。地獄銅狗化作百億鐵狗，競分其身取心而食。俄爾之間身如鐵華滿十八鬲，一一華葉八萬四千，一一葉頭身手支節在一鬲間。地獄不大，此身不小，遍滿如此大地獄中。此等罪人墮此地獄，經歷八萬四千大劫。此泥犁滅，復入東方十八鬲中，如前受苦。此阿鼻獄南亦十八鬲，西亦十八鬲，北亦十八鬲。謗方等經、具五逆罪、破壞賢聖、斷諸善根，如此罪人具眾罪者，身滿阿鼻獄，四支復滿十八鬲中。此阿鼻獄但燒如此獄種眾生。劫欲盡時東門即開，見東門外清泉流水華果林樹一切俱現。是諸罪人從下鬲見，眼火暫歇。從下鬲起，宛轉腹行，𢫫身上走到上鬲中，手攀刀輪，時虛空中雨熱鐵丸。走趣東門，既至門閫。獄卒羅剎手捉鐵叉逆刺其眼，銅狗齧心悶絕而死，死已復生。見南門開如前不異，如是西門北門亦皆如此，如此時間經歷半劫。阿鼻獄死復生寒氷獄中，寒氷獄死生黑闇處，八千萬歲目無所見。受大虫身宛轉腹行，諸情闇塞無所解知，百千狐狼牽掣食之。命終之後生畜生中，五千萬身受鳥獸形。如是罪畢還生人中，聾盲瘖瘂疥癩癰疽，貧窮下賤一切諸衰以自莊嚴。受此賤形經五百身，後復還生餓鬼道中。餓鬼道中遇善知識諸大菩薩，呵責其言：『汝於前身無量世時作無限罪，誹謗不信墮阿鼻獄，受諸苦惱不可具說。汝今應當發慈悲心。』時諸餓鬼聞是語已，稱南無佛。稱佛恩力，尋即命終生四天處。生彼天已悔過自責，發菩提心。諸佛心光不捨是等，攝受是輩，慈哀是等如羅睺羅，教避地獄如愛眼目。」佛告大王：「欲知佛心光明所照，常照如此無間無救諸苦眾生。佛心所緣，常緣此等極惡眾生。以佛心力自莊嚴故，過算數劫，令彼惡人發菩提心。」

The Buddha said to Ānanda: "If there are sentient beings who kill their fathers, harm their mothers, or revile and disgrace their six relations, when those who commit these crimes approach the end of their lives, the bronze dogs open their mouths and transform into eighteen carts, resembling golden carts with jeweled canopies above them, and all the blazes transform into jade maidens. The sinners see them from afar and give rise to joy in their hearts, thinking: 'I want to go inside! I want to go inside!' The wind-knives dismember their bodies, and shivering with extreme cold they cry out: 'If only I could get some good fire to sit on in the cart and warm myself by burning fire!' Having formed this thought, their lives immediately end. In an instant, they are already seated in the golden carts. Looking at the jade maidens, they see them all brandishing iron axes to chop and sever their bodies. Beneath their bodies fire blazes up like a whirling firebrand; just like a strong person flexing or extending an arm, they plunge straight down into the Great Hell of Avīci. From the upper compartment down to the lower compartment they spin like a whirling firebrand, their bodies filling the compartment. The bronze dogs roar loudly, biting their bones and sucking their marrow. The rākṣasa hell wardens take great iron forks, forking them by their heads to make them rise, their entire bodies ablaze with flames filling the city of Avīci, while the iron nets rain down knives that enter through their pores. A manifested King Yama commands them in a loud voice: 'Foolish persons, hell-seed! While you were in the world, you were unfilial to your parents and deviously arrogant without the Way. The place where you are born now is called the Avīci Hell. You did not recognize kindness and had no shame or conscience; is experiencing this torment and anguish pleasurable or not?' Having spoken these words, he vanishes and is no longer seen. At that time, the hell wardens drive the sinners again from the lower compartment up to the upper compartment, passing through the eighty-four thousand compartments, dragging their bodies along until they reach the iron net, taking a full day and night to traverse it completely. A single day and night in the Avīci Hell equals sixty small kalpas in the solar, lunar, and annual reckoning of this Jambudvīpa, and their lifespan lasts for an entire great kalpa. Sinners guilty of the five heinous offenses have no shame and no conscience; having committed the five heinous offenses, by virtue of these crimes, when their lives come to an end, eighteen wind-knives like iron fire-carts dismember and sever their bodies. Tormented by intense heat, they then say: 'If only I could find lovely flowers and a cool, great tree to play beneath, would that not be delightful!' When they form this thought, the eighty-four thousand terrible sword forests of the Avīci Hell transform into jeweled trees, their flowers and fruits flourishing and standing in rows before them, while the fiercely hot blazes transform into lotus flowers beneath those trees. Seeing them, the sinners say: 'What I desired has now borne fruit!' As soon as they utter these words, faster than torrential rain they sit upon the lotus flowers. Soon after they sit, various iron-beaked insects arise from the fire-blossoms, boring through bones and entering marrow, piercing the heart and perforating the brain. When they climb the trees, all the sword branches shave their flesh down to the bone, and countless knife forests descend from above. Fire carts, charcoal pits, and the eighteen torments arrive all at once to greet them. When these signs appear, they sink and plunge beneath the earth. Rising from the lower compartment, their bodies spread out like blossoming flowers, filling the lower compartment; from the lower compartment the fierce fire blazes up to the upper compartment. Arriving at the upper compartment, their bodies fill it, and pressed by scorching torment, they widen their eyes and stick out their tongues. Due to this person's sins, tens of billions of measures of molten bronze and hundreds of thousands of knife wheels fall from the sky, entering through the head and exiting through the feet. All the agonies surpass what was spoken above a hundred thousand myriad-fold. Those fully guilty of the five heinous offenses undergo punishment for five full kalpas. Furthermore, there are sentient beings who break the Buddha's prohibitive precepts, consume the offerings of the faithful in vain, hold slandering and deviant views, fail to recognize cause and effect, abandon the study of prajñā, defame the Buddhas of the ten directions, steal property of the Buddha and the Dharma, engage in various foul and impure conduct, lack shame and conscience, insult and dishonor their kin, and commit a multitude of evil deeds. As retribution for their sins, when their lives approach the end, the wind-knives dismember their bodies; they toss and turn without rest, as though being whipped and thrashed. Their minds become deranged, producing mad and foolish thoughts; they see their own houses, men, women, young and old, as nothing but impure filth, with feces, urine, and foul stenches overflowing outside. At that time, the sinner says: 'Why is there no fine city or splendid mountain forest here for me to roam and play in, instead of having to dwell amidst such impurities?' Having spoken these words, the rākṣasa hell wardens lift the Avīci Hell and its knife forests on great iron forks, transforming them into jeweled trees and cool pools, the blazes into golden-leaved lotus flowers, the iron-beaked insects into ducks and geese, and the screams of hell into the sound of singing. Hearing this, the sinner thinks: 'I will go and roam in such a wonderful place!' With this thought, they instantly sit upon the fiery lotus flowers; various iron-beaked insects burrow through their pores and devour their flesh, hundreds of thousands of iron wheels enter from the crowns of their heads, and iron forks as numerous as the sands of the Ganges gouge out their eyes. The bronze dogs of hell transform into ten billion iron dogs, competing to tear apart their bodies, snatching their hearts to eat. In an instant, their bodies spread like iron flowers filling the eighteen compartments, each petal numbering eighty-four thousand, with bodies, hands, and limbs on each petal tip within a compartment. The hell is not large, yet this body is not small, filling this entire great hell. These sinners fall into this hell and pass through eighty-four thousand great kalpas. When this niraya is exhausted, they enter the eighteen compartments of the east, undergoing suffering as before. This Avīci Hell likewise has eighteen compartments in the south, eighteen compartments in the west, and eighteen compartments in the north. Slandering the Vaipulya sūtras, completing the five heinous offenses, destroying the noble and holy, and severing all wholesome roots—such sinners, having accumulated a multitude of crimes, have their bodies fill the Avīci Hell, their four limbs filling the eighteen compartments. This Avīci Hell burns only sentient beings who are of such hell-seed. When the kalpa is about to end, the eastern gate opens, and outside the eastern gate, clear springs, running streams, flowers, fruits, and forest groves all appear together. When these sinners see this from the lower compartment, the fire in their eyes briefly subsides. Rising from the lower compartment, twisting and crawling on their bellies, dragging their bodies along, they run up into the upper compartment, grasping knife wheels with their hands while hot iron pellets rain down from the sky. They run toward the eastern gate, and once they reach the threshold, the rākṣasa hell wardens grasp iron forks and stab them backward through their eyes, and bronze dogs bite their hearts so that they swoon and die; having died, they revive. Seeing the southern gate open, it is no different from before; the western and northern gates are also like this. They spend half a kalpa in this manner. Dying in the Avīci Hell, they are reborn in the Hell of Freezing Ice; dying in the Hell of Freezing Ice, they are born in a place of pitch darkness, seeing nothing with their eyes for eighty million years. Assuming the bodies of large worms, twisting and crawling on their bellies, their senses darkened and blocked with no understanding, hundreds of thousands of foxes and wolves drag, tear, and eat them. After their lives end, they are born among the animals, undergoing the forms of birds and beasts for fifty million lifetimes. When their retribution is finished in this way, they are reborn among humans, adorned with deafness, blindness, mutism, dumbness, scabies, leprosy, boils, ulcers, poverty, baseness, and all manner of decline. Experiencing such lowly forms for five hundred lifetimes, they are subsequently reborn in the realm of hungry ghosts. In the realm of hungry ghosts, they encounter kalyāṇamitras, great bodhisattvas, who rebuke them, saying: 'In your past bodies across immeasurable lifetimes, you committed boundless crimes, slandering and lacking faith, and fell into the Avīci Hell, undergoing torments and anguishes that cannot be fully recounted. You should now generate a mind of compassion and loving-kindness.' When the hungry ghosts hear these words, they chant, 'Namo Buddhāya.' Relying on the power of the Buddha's grace, they immediately die and are born in the abode of the Four Heavenly Kings. Having been born in that heaven, they repent their faults, reproach themselves, and generate the bodhicitta. The radiant light of the Buddhas' minds does not abandon them; it gathers and embraces them, holding them in loving pity as though they were Rāhula, teaching them to avoid hell just as one cherishes one's own eyes." The Buddha said to the Great King: "If you wish to know what the radiant light of the Buddha's mind illuminates, it constantly illuminates such suffering sentient beings who are without intermission and without rescue. That which the Buddha's mind contemplates constantly contemplates such extremely evil sentient beings. Because the Buddha's mind-power adorns itself, across kalpas beyond reckoning, it causes those evil persons to generate the bodhicitta."