[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) › [慈悲道場懺法](https://indike.org/pramana/in.bauddha.taisho.1909) › 4.27 # 慈悲道場懺法 4.27 慈悲道場懺法 4.27 - **Language:** Classical Chinese ### [4.27](https://indike.org/pramana/in.bauddha.taisho.1909.4.27) 今日道場同業大眾！諸餘地獄雜受苦報不復可記，如是名號楚毒無量，相與披覽具見其事。經云：閻羅王一念之惡便總獄事，自身受苦亦不可論。閻羅大王昔為毘沙國王，與維陀始王共戰，兵力不如，因立誓願：「願我後生為地獄主，治此罪人。」十八大臣及百萬眾皆悉同願。毘沙王者今閻羅王是，十八大臣今十八獄主是，百萬之眾今牛頭阿旁等是。而此官屬悉隷北方毘沙門天王。《長阿含經》云：閻羅大王所住之處，在閻浮提南金剛山內，王宮縱廣六千由旬。《地獄經》云：住地獄間，宮城縱廣三萬里，銅鐵所成。晝夜三時有大銅鑊，滿中烊銅自然在前。有大獄卒臥王熱鐵床上，鐵鉤擘口烊銅灌之，從咽徹下無不焦爛。彼諸大臣亦復如是。十八獄王：一曰迦延，典泥犁獄。二號屈尊，典刀山獄。三名沸壽，典沸沙獄。四名沸曲，典沸屎獄。五名迦世，典黑耳獄。六名𡻘傞，典火車獄。七名湯謂，典鑊湯獄。八名鐵迦然，典鐵床獄。九名惡生，典𡻘山獄。十名呻吟，典寒氷獄。十一毘迦，典剝皮獄。十二遙頭，典畜生獄。十三提薄，典刀兵獄。十四夷大，典鐵磨獄。十五悅頭，典寒氷獄。十六名穿骨，典鐵𥫼獄。十七名身，典蛆虫獄。十八觀身，典烊銅獄。如是各有無量地獄以為眷屬。獄有一主，牛頭阿旁其性兇虐無一慈忍，見諸眾生受此惡報，唯憂不苦、唯恐不毒。或問獄卒：「眾生受苦甚可悲念，而汝常懷酷毒無慈愍心。」獄卒答言：「如此罪惡諸受苦者，不孝父母、謗佛謗法謗諸賢聖、罵辱六親、輕慢師長，毀陷一切。惡口兩舌、諂曲嫉妬、離他骨肉，瞋恚殺害、貪欲欺詐，邪命邪求及以邪見，懈怠放逸造諸怨結。如是等人來此受苦，每至免脫之日恒加勸喻：『此中劇苦非可忍耐。汝今得出，勿復更造。』而此罪人初無改悔，今日得出俄頃復還，展轉輪迴不知痛苦，令我荕力疲此眾生，從劫至劫與其相對。以是事故，我於罪人無片慈心，故加楚毒。望其知苦知慚知恥，不復更還。觀此眾生，乃可至苦終不肯避，決不修善往趣泥洹。既是無知之物，不知避苦求樂，所以痛劇倍於人間，何容於此而生慈忍。」今日道場同業大眾！今以世間牢獄比挍，便可立知信非虛唱。若使有人三淪獄戶，雖是親族周旋已無惻愴，況牛頭阿旁，見此眾生得出復入嬰苦事長，得免暫有，唯應修心變其所習。若不改悔永沈苦處，墮在其中次第經歷，從苦入苦無有休息。故三世怨對因果相生，善惡二環未曾暫輟，報應之徵皎然可見。為惡得苦，還以報之，在地獄中窮年極劫具受劇苦。地獄罪畢復墮畜生，畜生罪畢復生餓鬼，如是經歷無量生死無量苦痛，豈不人人及時行道？相與今日等一痛切，五體投地，普為十方地獄道獄王大臣、牛頭阿旁各及眷屬，餓鬼道餓鬼神等各及眷屬，畜生道畜生神等各及眷屬，廣及十方無窮無盡一切眾生求哀懺悔，改往修來不復為惡，已作之罪願乞除滅，未作之罪不敢復造。唯願十方一切諸佛，以不思議自在神力同加救護哀愍攝受，令諸眾生應時解脫。又願世間大慈悲父： > Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! The variegated retributions of suffering in the other various hells cannot be recorded in full; their names and agonizing torments are immeasurable, and as we perused the scriptures together, we have seen these matters in detail. A sutra states: 'Due to a single evil thought, King Yama was put in charge of hell affairs, and the suffering his own body endures is also beyond telling.' Long ago, the Great King Yama was the king of the kingdom of Piśā, and fought against King Vaidhyāśva. His military forces were unequal, so he made a vow: 'May I in a future life become the lord of hell to punish these sinners.' His eighteen ministers and million followers all made the same vow. The king of Piśā was none other than the present King Yama, the eighteen ministers are the present eighteen hell lords, and the million followers are the present ox-headed demons (āpām) and others. All these officials and subordinates are subject to the Heavenly King Vaiśravaṇa of the north. The Dīrgha Āgama states: 'The dwelling place of the Great King Yama is located inside the Vajra Mountains south of Jambudvīpa, with a royal palace six thousand yojanas in length and breadth.' The Hell Sutra states: 'Dwelling among the hells, his palace-city is thirty thousand li in length and breadth, made of copper and iron. Three times a day and three times a night, a great copper caldron full of molten copper spontaneously appears before him. A great hell warden lays the king upon a bed of hot iron, uses iron hooks to pry his mouth open, and pours the molten copper into it, which passes straight through from his throat down to his lower body, leaving nothing unscorched and unrotted. His ministers undergo the same.' The eighteen hell kings are: the first is named Kātyāyana, who oversees the Niraya Hell; the second is named Quzun, who oversees the Mountain of Swords Hell; the third is named Feishou, who oversees the Boiling Sand Hell; the fourth is named Feiqu, who oversees the Boiling Excrement Hell; the fifth is named Kāśya, who oversees the Black Ear Hell; the sixth is named Yicu, who oversees the Fire Cart Hell; the seventh is named Tangwei, who oversees the Boiling Caldron Hell; the eighth is named Tiejaran, who oversees the Iron Bed Hell; the ninth is named Esheng, who oversees the Crags Mountain Hell; the tenth is named Shenyin, who oversees the Cold Ice Hell; the eleventh is named Vikā, who oversees the Skinning Hell; the twelfth is named Yaotou, who oversees the Animal Hell; the thirteenth is named Dibo, who oversees the Weapons Hell; the fourteenth is named Yida, who oversees the Iron Mill Hell; the fifteenth is named Yuetou, who oversees the Cold Ice Hell; the sixteenth is named Chuangu, who oversees the Iron Stakes Hell; the seventeenth is named Shen, who oversees the Maggot Hell; the eighteenth is named Guanshen, who oversees the Molten Copper Hell. Each of these has immeasurable hells as its retinue. Each hell has a warden, and the ox-headed demons are by nature fierce and cruel, without a shred of compassion or forbearance; seeing sentient beings undergo these evil retributions, they worry only that the suffering is not severe enough, they fear only that the cruelty is not fierce enough. Someone asked the hell wardens: 'The suffering sentient beings undergo is exceedingly pitiable, yet you always harbor fierce cruelty and have no compassionate mind.' The hell wardens answered, saying: 'These sinful, evil ones undergoing suffering were unfilial to their parents, slandered the Buddha, slandered the Dharma, slandered all the noble and holy beings, insulted their six relations, despised their teachers and elders, and defamed and framed all beings. With harsh speech and double-tongued speech, flattery, deviousness, and jealousy, they estranged others' kith and kin; with anger, they killed and harmed; with greed, they cheated and deceived; with wrong livelihood, wrong seeking, and wrong views, in indolence and heedlessness they forged myriad enmities. When such people come here to undergo suffering, whenever the day of release arrives, we constantly admonish them: "The extreme suffering here cannot be endured. Now that you are able to get out, do not commit offenses again." Yet these sinners have not the slightest repentance from the start; having gotten out today, in a brief moment they return again, turning round in transmigration without recognizing the pain and suffering, exhausting my strength and wearing me out for these sentient beings, facing them from kalpa to kalpa. Because of this, I have not an ounce of compassion toward these sinners, and therefore inflict agonizing torments on them, hoping that they will know the suffering, know shame, and know remorse, and never return again. Looking at these sentient beings, they can endure the utmost suffering yet will never avoid it, and absolutely will not cultivate goodness to proceed toward nirvāṇa. Since they are ignorant creatures who do not know how to avoid suffering and seek happiness, the severity of their pain is doubled compared to the human realm; how could one give rise to compassion and forbearance toward them?' Today, assembly sharing this karmic endeavor in the bodhimaṇḍa! If we compare this with earthly prisons, we can immediately know that this is truly no empty talk. If someone falls into the gates of prison three times, even their close relatives and associates no longer feel sorrow, not to mention the ox-headed demons; seeing these sentient beings get out and enter again, the torment they bear is protracted, and the relief they gain is momentary. They should only cultivate their minds to change their habits. If they do not repent, they will sink forever into places of suffering, falling into them and experiencing them one after another, entering from suffering into suffering without any rest. Therefore, the enmity and retribution of the three times arise mutually from cause and effect; the two rings of good and evil never cease for a moment, and the signs of retribution are clearly visible. Doing evil brings suffering, which is returned in retribution; in hell they exhaust years and utmost kalpas fully enduring severe suffering. When their hell offenses are exhausted, they fall again into animals; when their animal offenses are exhausted, they are reborn as hungry ghosts. Experiencing immeasurable births and deaths and immeasurable pain like this, how can everyone not practice the Way in time? Today, with identical acute sorrow, let us throw our five limbs to the ground, universally on behalf of the hell kings, ministers, ox-headed demons, and each of their retinues in the hell realm; the hungry ghost spirits and each of their retinues in the hungry ghost realm; the animal spirits and each of their retinues in the animal realm; and broadly extending to all infinite and inexhaustible sentient beings of the ten directions, seeking mercy and repenting, reforming the past and cultivating the future, never doing evil again. May the offenses already committed be eradicated, and offenses not yet committed never be perpetrated again. We only pray that all the Buddhas of the ten directions, with their inconceivable, sovereign spiritual power, will together grant protection and aid, pitied and embraced, causing all sentient beings to attain liberation in due time. We also pray to the Great Compassionate Father of the world: > — English (machine translation) (machine translation) - [Previous: 4.26](https://indike.org/pramana/in.bauddha.taisho.1909.4.26) - [Next: 4.28](https://indike.org/pramana/in.bauddha.taisho.1909.4.28) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1909.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1909~en-mt.4.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1909.4.27](https://indike.org/pramana/in.bauddha.taisho.1909.4.27) · Pramāṇa