[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) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 1.190 # 佛祖歷代通載 1.190 佛祖歷代通載 1.190 - **Language:** Classical Chinese ### [1.190](https://indike.org/pramana/in.bauddha.taisho.2036.1.190) 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。一地獄者。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。四曰號呌。五曰大號呌。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。如算數壽一千歲。受是苦楚○眾合獄者。生彼有情。以鐵槌打或二鐵山。猶如羊頭二山相合研磕摧壞。二山開時復自然火。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○號呌獄者。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○大號呌獄者。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。才下足時。皮肉與血俱焦爛墜。餘剩其骨。舉足還生。平復如本。二戶糞增。不淨淤泥沒有情腰。於中多有攘矩吒蟲觜利如針鑽皮透骨咂食其髓。三峯刃增。復有三種。一刀刃路。謂於此中仰布刀刃以為大道。有情遊彼。才下足時。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。有烏駁狗䶥掣食之。三鐵刺林。名銛摩利。謂此林樹有利銕刺。長十六指。有情被逼上下樹時。其刺銛利上下劖刺。是等有情血肉皮等掛染刺上。唯剩觔骨。有鐵觜烏。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。如大鑊中滿盛灰汁置稻米等。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。手執刀鎗禦捍令回。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。六裂如欝鉢羅華（此云青蓮華）七裂如蓮華。八裂如大蓮華○水疱獄者。生寒氷間極甚嚴寒。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○嘔喉喉者。由寒號泣出是苦聲。彼壽量者。倍前二十○裂如欝鉢羅華獄者。嚴寒身裂如欝鉢羅華葉。彼壽量者。倍前二十○裂如蓮華獄者。嚴寒身裂如蓮華開。彼壽量者。倍前二十○裂如大蓮華獄者。身裂越前。如大蓮華開敷多葉。彼壽量者。倍前二十。孤獨獄者。在贍部提曠野山間。一晝一夜受苦受樂。相雜受故八熱地獄八寒地獄近邊孤獨。如是名為十八地獄。 > It is said that the realm of sentient beings consists in general of six kinds: first, the hell-beings; second, the hungry ghosts; third, the animals; fourth, humans; fifth, the asuras; sixth, the devas. What are the definitions and names of these six kinds? Being hacked and mutilated in body, they are called 'hell-beings' (naraka). Tormented by hunger and thirst, they are called 'hungry ghosts' (preta). Walking horizontally, they are called 'animals' (tiryag). Having many conceptual discriminations in mind, they are called 'humans' (manuṣya). Although their bodies and enjoyments are similar to those of the gods, they are slightly inferior and mean, or because they have no wine, they are called 'non-gods' (asura). Born from the body of Brahmā, disporting and making merry, or worthy of receiving offerings, they are called 'gods' (deva). First, the hells: twenty thousand yojanas below Jambudvīpa, extending twenty thousand yojanas on each of the four sides, made of pure iron with blazing flames, are the eight hot hells. The first is Reviving (Sañjīva); the second, Black Rope (Kālasūtra); the third, Crushing (Saṃghāta); the fourth, Crying (Raurava); the fifth, Great Crying (Mahāraurava); the sixth, Heating (Tapana); the seventh, Great Heating (Pratāpana); the eighth, Unceasing (Avīci). In the Reviving Hell, sentient beings born there, impelled by their former karma, grasp various weapons and mutually give rise to hostility and hatred, hacking and cutting each other down piece by piece until they faint and temporarily die. A voice in the air proclaims, 'Revive!' and those sentient beings immediately revive and resume cutting each other down. As for their lifespan: the lifespan of a god of the Four Heavenly Kings constitutes one day and night; counting like this, their lifespan is five hundred years, enduring such bitter pain. In the Black Rope Hell, the hell wardens mark lines with black cords across the bodies of the sentient beings from head to foot, and with fiery saws and battle-axes, they sever and hack their limbs. Driven by the force of former karma, once severed below, they regenerate above. As for their lifespan: the lifespan of a Trāyastriṃśa god constitutes one day and night; counting like this, their lifespan is one thousand years, enduring such bitter pain. In the Crushing Hell, the sentient beings born there are struck with iron mallets, or two iron mountains resembling sheep's heads smash together, grinding and pulverizing them. When the two mountains separate, spontaneous fire erupts again, and they are destroyed once more. As for their lifespan: the lifespan of a Yāma god constitutes one day and night; counting like this, their lifespan is two thousand years, enduring such bitter pain. In the Crying Hell, the sentient beings born there, terrified of a pond of hot iron, flee into a dense forest, which is engulfed in blazing flames that burn them for endless years. By the power of former karma, their tongues measure a thousand yojanas in length; there is a great ox with iron horns and iron hooves mounted with an iron plowshare, blazing with fierce fire, that plows their tongues. As for their lifespan: the lifespan of a Tuṣita god constitutes one day and night; counting like this, their lifespan is four thousand years, enduring such bitter pain. In the Great Crying Hell, it is also similar to the previous one, but the suffering is doubled. As for their lifespan: the lifespan of a Nirmāṇarati god constitutes one day and night; counting like this, their lifespan is eight thousand years, enduring such bitter pain. In the Heating Hell, within a three-layered iron city with blazing flames burning right through, they endure bitter pain. As for their lifespan: the lifespan of a Paranirmitavaśavartin god constitutes one day and night; counting like this, their lifespan is sixteen thousand years, enduring such bitter pain. In the Great Heating Hell, it is also similar to the previous one, but the suffering is doubled. As for their lifespan: it equals half an antarakalpa, enduring such bitter pain. In the Unceasing Hell, within an iron chamber, their bodies become a single mass of flame, enduring extreme agony. As for their lifespan: it equals one antarakalpa. As for the sixteen secondary hells, there are four on each side of the eight hot hells. The first is the secondary hell of burning embers, knee-deep throughout; when sentient beings wander there, as soon as they set foot down, skin, flesh, and blood all scorch, rot, and fall away, leaving only their bones; as they lift their foot, \[flesh\] regrows, restored as before. The second is the secondary hell of rotting excrement; impure sludge submerges sentient beings to the waist, in which are many \*jaṅkuṭa(?) worms with beaks sharp as needles, boring through skin and bone to suck their marrow. The third is the secondary hell of sharp blades, which has three varieties: first, the road of razor blades, where upturned sword blades are spread across the great road; when sentient beings wander there, as soon as they set foot down, skin, flesh, and blood are completely severed, shredded, and fall away; as they lift their foot, \[flesh\] regrows, restored as before. Second, the forest of sword leaves, where the leaves of this forest are entirely sharp swords; when sentient beings wander there, the wind blows the leaves down, slashing and stabbing their limbs so that bones and flesh fall apart, while brindled dogs tear and devour them. Third, the forest of iron thorns, named Śālmali; the trees of this forest have sharp iron thorns sixteen fingers long; when sentient beings are forced to climb up and down the trees, the sharp thorns pierce them coming and going; the blood, flesh, and skin of these sentient beings hang stained upon the thorns, leaving only sinews and bones; iron-beaked crows peck out their eyes and brains, competing to eat them. Although the road of blades and the others are threefold, because their iron weaponry is the same, they are grouped under one secondary hell, making four. The boiling river secondary hell, named Impassable (Vaitaraṇī), is filled with intensely hot, boiling alkaline caustic water; when sentient beings enter it, they either float or sink, go upstream or downstream, drift horizontally or vertically, steamed and boiled until their bones and flesh dissolve into pulp; just as in a great cauldron filled with alkaline liquid, when rice and the like are placed within and a fierce fire burns beneath, the grains tumble up and down and are entirely cooked to pulp, so it is with sentient beings; if they wish to escape, there are hell wardens on both banks holding swords and spears who block and drive them back so that they have no way to emerge. This river is like a moat, and the preceding three are like parks; these are called the adjacent hells. As for the eight cold hells: the first is Blisters (Arbuda); the second, Bursting Blisters (Nirarbuda); the third, Aṭaṭa; the fourth, Hahava (Apapa); the fifth, Huhuva; the sixth, Splitting like an Utpala Flower (Utpala; here called the blue lotus); the seventh, Splitting like a Lotus (Padma); the eighth, Splitting like a Great Lotus (Mahāpadma). In the Blister Hell, beings are born amidst cold ice in intense, severe cold; as their bodies break out in blisters, it is called the Blister Hell. As for their lifespan: if there were an eighty-droṇa vat of sesame seeds in Magadha, and one seed were removed every hundred years until the sesame seeds were exhausted, their lifespan would be equal to that. In the Bursting Blister Hell, owing to the extreme cold, the blisters burst and yellow pus oozes forth; their lifespan is twenty times the previous one. In the Aṭaṭa Hell, owing to the great severe cold, they chatter their teeth to endure it; their lifespan is twenty times the previous one. In the Apapa Hell, it is the sound made when enduring cold; their lifespan is twenty times the previous one. In the Huhuva Hell, owing to the cold they weep and wail, uttering this sound of suffering; their lifespan is twenty times the previous one. In the Hell of Splitting like an Utpala Flower, due to severe cold the body splits like the petals of an utpala flower; their lifespan is twenty times the previous one. In the Hell of Splitting like a Lotus Flower, due to severe cold the body splits open like a blooming lotus; their lifespan is twenty times the previous one. In the Hell of Splitting like a Great Lotus Flower, the body splits even more than the previous one, like a great lotus blooming with many petals; their lifespan is twenty times the previous one. As for the solitary hells, they are located in the wilderness and mountains of Jambudvīpa, where beings endure suffering and pleasure across a single day and night, experiencing them in an alternating manner. The eight hot hells, the eight cold hells, the adjacent, and the solitary: these are named the eighteen hells. > — English (machine translation) (machine translation) - [Previous: 1.189](https://indike.org/pramana/in.bauddha.taisho.2036.1.189) - [Next: 1.191](https://indike.org/pramana/in.bauddha.taisho.2036.1.191) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2036.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.1.190) — English, machine translation ## Linked texts (1) - [彰所知論](https://indike.org/pramana/in.bauddha.taisho.1645.1.12.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.1.190](https://indike.org/pramana/in.bauddha.taisho.2036.1.190) · Pramāṇa