經律異相 49
English (machine translation) 49
- Language
- English
49.1
Compiled by the Liang śramaṇas Sengmin, Baochang, and others
49.2
1. Past conditions of King Yama and others becoming hell magistrates
2. King Yama suffering torments at the three periods
3. King Yama interrogating sinners
4. Names of the eighteen hells and their wardens
5. Names of the thirty hells and their wardens
6. The five officials prohibiting people from committing sins
7. First undergoing birth in hell
8. Those destined for heaven or falling into hell receive sightings of good and bad places at the verge of death
9. Messengers of the eight kings inspect good and evil on the six fast days
10. Cold, hot, and borderland hells
11. Eight great hells between the Vajra Mountains, each having sixteen minor hells
12. Ten distinct hells between the Vajra Mountains
49.3
Past conditions of King Yama and others becoming hell magistrates, 1
49.4
As for King Yama: formerly he was the king of the country of Vaiśālī. Because he fought in battle against King *Weituoshi*, and his military strength was no match, he thereupon made a vow, wishing to become the lord of the hells. His eighteen ministers, commanding a host of one million, all had horns on their heads and were filled with resentment; they made a joint vow, saying, "In the future, we shall assist in punishing these sinners." King Vaiśālī is the present Yama; the eighteen men are the minor kings; the host of one million are the ox-headed wardens. They are subordinate to the Heavenly King Vaiśravaṇa of the north. (Extracted from the *Sūtra on Inquiring about the Hells*; the *Jingdu sanmei jing* says that he governs a total of one hundred and thirty-four hells.)
49.5
King Yama suffering torments at the three periods, 2
49.6
To the south of Jambudvīpa, there is a Great Vajra Mountain, within which is the palace of King Yama, six thousand yojanas in length and breadth. (The *Sūtra on Inquiring about the Hells* says: "He dwells between the hells; the city is thirty thousand li in length and breadth, made of gold and silver.") Day and night, at the three periods, a great copper caldron spontaneously appears before him. If the caldron enters within the palace, the king is terrified and flees outside the palace. If the caldron goes outside the palace, the king enters within the palace. There is a great hell warden who lays the king flat on the hot caldron, pries open his mouth with an iron hook, and pours molten copper into it, penetrating straight through from his throat downward, scorching and rotting everything. When the matter is ended, he returns to amuse himself together with his court ladies. His ministers who share the same retribution of fortune are also like this. (Extracted from the nineteenth fascicle of the *Dīrghāgama*.)
49.7
King Yama interrogating sinners, 3
49.8
There are three messengers: the first is old age, the second is sickness, and the third is death. If there are sentient beings who commit evil with the three karmas, upon the dissolution of the body and the end of life, they should fall into hell. The king interrogates them, saying: "Were you summoned by the divine messengers?" The king says, "Did you see the first messenger or not? When you were among humans, did you see someone with white hair, fallen teeth, dim vision, slack skin, wrinkled flesh, a bent back, leaning on a cane, groaning as they walked—did you see such a person or not?" The sinner says, "I saw them." The king says, "Why did you not reflect to yourself, 'I too must become like that'?" The sinner says, "At that time I was negligent and did not realize it myself." The king says, "Now I shall make you know the suffering of negligence! It is not the fault of your parents, brothers, heavenly monarchs, ancestors, acquaintances, servants, or śramaṇas; you committed the evil yourself, and now you must receive it yourself." He asks again, "Did you see the second messenger or not? When you were formerly human, did you ever see someone gravely ill, lying in the foulness of feces and urine, requiring others for food and drink, all their joints aching, weeping and groaning, unable to speak—or not?" The answer is, "I saw them." The king asks, saying, "Why did you not reflect to yourself...?" (The back-and-forth is as with the first messenger.) He asks again, "Did you perceive the third messenger or not? Did you ever see a person dead, their body dissolved and life ended, all faculties forever extinguished, their body stiff and straight like a dried log, discarded among graves, eaten by birds and beasts—or not?" The answer is, "I saw them." (The back-and-forth is as before.) Having finished speaking, he hands them over to the hell wardens. (The *Sūtra on Sentient Beings Governed for Evil in the Three Times* says: "Five messengers are dispatched, with five interrogations: namely birth, old age, sickness, death, and past-life evil karma.") They are taken to the great hells. (Extracted from the nineteenth fascicle of the *Dīrghāgama*; the *Loutan jing* is mostly the same with minor differences.)
49.9
Names of the eighteen hells and their wardens, 4
49.10
The eighteen minor kings are: 1. Jiayan, in charge of Narakas; 2. Quzun, in charge of the Mountain of Knives; 3. Feicao-shou, in charge of Boiling Sand; 4. Feidian, in charge of Boiling Excrement; 5. Jiashe, in charge of Black Ears; 6. Qucuo, in charge of Fire Carts; 7. Tangwei, in charge of Caldrons of Boiling Water; 8. Tiejaran, in charge of Iron Beds; 9. Esheng, in charge of Crag Mountains; 10. Cold Ice (the sūtra lacks the king's name); 11. Pijia, in charge of Skin-Flaying; 12. Jingtou, in charge of Animals; 13. Tibo, in charge of Knives and Weapons; 14. Yida, in charge of Iron Mills; 15. Yuetou, in charge of the Ice Hell; 16. Iron Fence (the sūtra lacks the king's name); 17. Shen, in charge of Maggots; 18. Guanshen, in charge of Molten Copper. (Extracted from the *Sūtra on Inquiring about the Hells*.)
49.11
Names of the thirty hells and their wardens, 5
49.12
The first is King Pingchao, in charge of the Great Avīci Naraka. The second is King Jinping, in charge of the Heavy Hell of Black Ropes. The third is King Dadu, in charge of the Iron Mortar Hell. The fourth is King Futian, in charge of the Crushing Hell. The fifth is King Shengdu, in charge of the Great Mountain Hell. The sixth is King Xuandu, in charge of the Fire City Hell. The seventh is King Guangwu, in charge of the Sword-Tree Hell. The eighth is King Wuyang, in charge of the Clamour and Howling Hell. The ninth is King Pingyang, in charge of the Eight-Roads Hell. The tenth is King Duyang, in charge of the Thorn-Tree Hell. The eleventh is King Xiaoyang, in charge of the Boiling Ashes Hell. The twelfth is King Tingwei, in charge of the Great Wailing Hell and the Minor Wailing Hell. The thirteenth is King Guangjin, in charge of the Great Avīci Hell. The fourteenth is King Gaodu, in charge of the Iron Cart Hell. The fifteenth is King Gongyang, in charge of the Iron Fire Hell. The sixteenth is King Pingjie, in charge of the Boiling Excrement Hell. The seventeenth is King Zhuyang, in charge of the Burning Earth Hell. The eighteenth is King Pingqiu, in charge of the Mili Hell. The nineteenth is King Danshi, in charge of the Mountain Rock Hell. The twentieth is King Langye, in charge of the Duohuan Hell. The twenty-first is King Duguan, in charge of the Naraka Hell. The twenty-second is King Xuanxi, in charge of the Flying Insects Hell. The twenty-third is King Taiyi, in charge of the Yang'a Hell. The twenty-fourth is King Heshi, in charge of the Great Mill Hell. The twenty-fifth is King Liangwu, in charge of the Cold Snow Hell. The twenty-sixth is King Wuyuan, in charge of the Iron Pestle Hell. The twenty-seventh is King Zhengzhi, in charge of the Iron Pillar Hell. The twenty-eighth is King Gaoyuan, in charge of the Pus and Blood Hell. The twenty-ninth is King Dujin, in charge of the Burning Stone Hell. The thirtieth is King Yuandu, in charge of the Iron Wheel Hell. These are the thirty great, severely agonizing narakas. The divine spirits listen and investigate, recording sins and blessings without regard to noble or base. Six times a month they present reports, and four times a year they conduct reviews. On the days of the four reviews, they always use the eight kings. The days of the eight kings are when the heavenly kings inspect and compare the heavenly populace and their subjects; those with merit have their life extended, and those with sin have their life-reckoning reduced. The allotment of life, whether long or short, does not err by a hair's breadth. The people are blind and ignorant, completely unaware of this themselves; failing to perform good in advance, they are arrested and committed to the hells. (Extracted from the *Jingdu sanmei jing*.)
49.13
The five officials prohibiting people from committing sins, 6
49.14
The five officials are: 1. the Fresh Official, who prohibits killing; 2. the Water Official, who prohibits stealing; 3. the Iron Official, who prohibits sexual misconduct; 4. the Earth Official, who prohibits double-tongued speech; 5. the Heaven Official, who prohibits alcohol. (Extracted from the *Jingdu sanmei jing*.)
49.15
First undergoing birth in hell, 10
49.16
To the east, west, and south of King Yama's citadel, various hells are arrayed. They have the light of the sun and the moon, yet it is not bright and clear. Only the Black Ear Hell is unreached by their illumination. When a person's life ends, the consciousness is born into the intermediate existence (antarābhava). The intermediate existence is where one has already cast off the death-skandha but has not yet reached the birth-skandha. Those sinners ride upon the intermediate existence body and enter the citadel of Niraya. As for the citadel of Niraya (in the Liang language, it is called the citadel of temporary detention, and is also called the closed citadel), it is where all sinners assemble together in the interval before receiving their punishment. Blown by skilled winds, according to the lightness or heaviness of their karma, they assume large or small bodies. Blown by foul winds, the coarse and ugly forms of sinners are brought about. Blown by fragrant winds, the subtle and delicate bodies of meritorious persons are brought about (from the *Wèn dìyù jīng*).
49.17
8. Receiving Welcomers and Seeing Good or Evil Places at the Point of Death for Rebirth in Heaven or Falling into Hell
49.18
For rebirth in heaven or falling into hell, each has welcomers. When a person is sick and on the verge of death, their eyes personally see them come to welcome them. For those due to be born in heaven, devas bearing heavenly garments, music, and entertainments come to welcome them. For those due to be born in other regions, their eyes see venerable persons preaching wondrous words for them. For those due to fall into hell, their eyes see soldiers holding swords, shields, spears, halberds, and ropes surrounding them. What they see is different, yet their mouths cannot speak. Each follows what they have done to receive their karmic retribution. Heaven is never unjust or arbitrary; it is impartial and without bias. Following what one has done, the net of heaven administers justice (from the *Jìngdù sānmèi jīng*. The *Avataṃsaka-sūtra* states: "When a person is on the verge of death, they see the signs of the intermediate existence. Those who practiced evil karma see the three evil paths and experience suffering, or see Yama holding various weapons, binding and taking them away, or hear cries of pain. If they practiced good deeds, they see the heavenly palaces, divine maidens, adornments, and joyful amusements, such supreme matters").
49.19
9. The Envoys of the Eight Kings Inspect Good and Evil on the Six Fast Days
49.20
As for the Eight Kings, they refer to the thirty-two guardian ministers of Śakra, the Great Kings of the Four Quarters, the Directors of Destiny (Siming) and Directors of Records (Silu), the Five Yama Great Kings, and the envoys of the Eight Kings. They all go forth, spreading out in the four directions, patrolling and inspecting. This also coincides with the memorials presented by the Four Kings on the fifteenth and thirtieth days, checking and examining the good and evil deeds enacted by the people. The hell king also dispatches his assisting ministers and lesser kings, who simultaneously go forth together and immediately record those who have transgressions. On the earlier fast days of the Eight Kings, if someone committed an offense but their merit was strong, they had relief, remained secure, and had no harm; using their merit, they were pardoned. When reaching the later fast days, if they offend again and their sins are numerous, their lifespan is shortened, their name is striken, and their death is scheduled. The year, month, day, and hour are dispatched down to the hells. Hell receives the document and immediately sends hell ghosts bearing the record of names to summon them. Hell ghosts have no compassion; even if the day of death has not yet arrived, they forcefully push them into evildoing so that their life is cut short. For those whose merit is abundant, their lifespan is extended and their allotment of years increased. Heaven dispatches good spirits to protect their bodies, and dispatches word down to hell to expunge their name from sins, eliminating death and establishing life, so that later they are born in heaven (from the *Jìngdù sānmèi jīng*).
49.21
10. The Cold, Hot, and Border Hell Hells
49.22
Question: What are the hells? Answer: They refer to the cold, hot, and border [hells]. There are immeasurable varieties; now I shall explain them briefly. As for the cold hells, there are those with distinct cries, indistinct cries, and no cries. There are these three marks of utterly terrible wailing. Those with distinct cries are three: first, Arbuda; second, Nirarbuda; third, Aṭaṭa (Apapo). In the Arbuda hell, due to the cold, swellings like boils arise on their bodies. In the Nirarbuda hell, the wind blows and causes them to swell fully. In the Aṭaṭa hell, the extremely cold wind blows and strips the skin and flesh from their bodies until all falls away; they all urgently shudder and utter wailing sounds. These three can be distinctly understood.
49.23
Those with indistinct cries are: first, Hahava (Azhawuzhawu); second, Utpala. In the Hahava hell, also blown by the extremely cold wind, their skin and flesh peel off and they utter the cry "Hahava". In the Utpala hell, an extremely great cold wind blows and peels the skin and flesh from the body, and from within the body, iron leaves spontaneously emerge and wrap around their bodies, like an utpala flower. Because of slandering the worthy and holy, they fall into this hell. Those without cries are: first, Kumuda; second, Sauganadhika; third, Puṇḍarīka; fourth, Padmo. The extremely cold wind blows and causes their bodies to swell fully; according to these four types of marks, they experience suffering and groan. Because of slandering the worthy and holy, they fall into those four kinds of hells, experiencing immeasurable suffering at all times. All of these great cold hells are situated between the four continents, adjoining the bottom of the Iron Ring Mountains, facing upward and dwelling in darkness. Cold winds destroy their bodies, and great fires burn them like a burning bamboo grove, the sound of crackling clashing together. There are also other sentient beings experiencing suffering therein; all of them slandered the worthy and holy and receive such suffering. As the Bhagavat said in a verse:
49.24
"Nirarbuda has a hundred thousand, / Arbuda thirty-five; / The hells of the evil destinies for slandering sages / Come from evil vows of mouth and mind."
49.25
These are called the cold hells. Question: What are the hot hells? Answer: First, those with a tormentor; second, those with few tormentors; third, those without a tormentor. These three modes of governance are interrogation and torture. Those with a tormentor: first, Saṃjīva (Reviving); second, Rows (Cāra); third, Kālasūtra (Black Rope). In the Saṃjīva hell, hell wardens with sharp knives and axes butcher, flay, chop, and hack sinful sentient beings, like chopping the tips of grass. Their skin and flesh are hacked apart, but since the conditions of their sins are not yet exhausted, cold winds blow and they revive as before. Furthermore, due to their sinful deeds, iron claws grow on their hands, as sharp as knives; each conceives hatred and resentfully tears and slashes at one another, like cutting down bamboo and reeds. Hearing one another, they die with hearts full of resentment, and therefore are born herein. In the Kālasūtra hell, they pin the sinners to the ground, mark them with black carpenter's cords, and chop and hack them apart; because of chopping sentient beings, they are born in that hell.
49.26
Furthermore, using heated red copper plates, they wrap the body until the bones are smashed and marrow and blood flow out; because of using whips and cudgels upon sentient beings, as well as leaving home and receiving the robes of faithful offerings without diligence, they are born therein. In extreme darkness, they are tormented by smoke; their bodies are hung upside down and made to inhale the smoke, because of smoking out subterranean creatures. In the Rows hell, sinful sentient beings are arranged in rows like at a slaughterhouse, and their hands, feet, ears, noses, and heads are cut off; having originally been butchers, they experience this suffering. Furthermore, on heated iron ground, they drive iron fire chariots; hell wardens ride them, glaring with wide eyes, shouting and yelling, forcing them to run; because of riding elephants and horses and driving them to exhaustion, they fall herein. For committing adultery with others' wives, they are driven up sword trees, which spontaneously burn with fire, experiencing such suffering. As for the hell wardens in the hells with tormentors, by force of karma they are not burned by fire. In the hells with few tormentors: first, Saṃghāta (Crushing); second, Great Crying; third, Iron Mirror. In the Saṃghāta hell, sinful sentient beings fear the hell wardens; immeasurable hundreds of thousands run into the mountains. In front and behind, fires spontaneously ignite; two mountains spontaneously close together like millstones, blood flowing like rivers and bones and flesh completely rotting away, because of having delighted in crushing sentient beings. Furthermore, fire heats a great iron mortar, and they are pounded with a pestle; passing through a hundred years, because of the conditions of their sins their life does not end, because of pounding and killing fleas, lice, and nits.
49.27
In the Great Crying hell, great iron mountains are engulfed in blazing fire all around, cut off on all four sides with no place to go. The evil hell wardens have no compassion; in anger they say, 'Where do you wish to go?' and strike and smash their heads with fire-heated iron pestles, because of having distressed and oppressed the myriad people, they are born herein. In the Roasting hell, the flames of great iron mountains clash together; they shovel them with iron shovels, roasting them all around; as soon as one side is cooked, the shovel turns spontaneously, flipping them upside down, because of having pierced and skewered people to death, they are born herein. In the Flawless (Avīci) hell, the iron ground is engulfed in fire all around, a hundred yojanas in length and breadth. The four gates are like citadels, covered above with thin sheets of copper, the flames continuing without break. All sinful sentient beings are piled up like firewood; the flames unobstructed, their bodies are scorched and rotted, suffering without interruption. Because of killing parents or arhats, having evil intentions toward the Buddha and causing his blood to flow, causing schism in the Sangha, and committing predominant ten unwholesome deeds, they are born herein. As for the border hells, they are located in human homes, between waters, amidst mountains, and in wildernesses; individually receiving the retribution of evil karma, these are called the border hells (from the third fascicle of the *Yīpǐn*).
49.28
11. Eight Great Hells between the Vajra Mountains, Each Having Sixteen Minor Hells
49.29
Beyond the four continents, eighty thousand continents surround them. Beyond the eighty thousand continents there is again a great ocean. Beyond the ocean there is again a Great Vajra Mountain. Outside that mountain there is yet another mountain, also named Vajra (the *Lóutàn jīng* calls them the Great Iron Ring Mountains). In the space between the two mountains, the awe-inspiring light of the sun and moon and devas does not shine. There are eight great hells: first, Saṃjīva (Thinking); second, Kālasūtra (Black Rope); third, Saṃghāta (Hammering); fourth, Raurava (Crying); fifth, Mahāraurava (Great Crying); sixth, Tapana (Burning); seventh, Pratāpana (Great Burning); eighth, Avīci (Uninterrupted) (the *Lóutàn jīng* has differences, but as the text is extensive, it is not recorded here). Each single hell has sixteen minor hells (the *Wèn dìyù jīng* states: hells are located above the earth).
49.30
The sixteen of the Saṃjīva hell are: first, Black Sand; second, Boiling Excrement; third, Five Hundred Nails; fourth, Hunger; fifth, Thirst; sixth, Single Copper Cauldron; seventh, Many Copper Cauldrons; eighth, Stone Mill; ninth, Pus and Blood; tenth, Measuring Fire; eleventh, River of Ashes; twelfth, Iron Pellets; thirteenth, Hatchets and Axes; fourteenth, Jackals and Wolves; fifteenth, Sword Trees; sixteenth, Cold Ice.
49.31
The sentient beings therein grow iron claws on their hands and become mutually enraged. Clamouring with their claws to tear each other, flesh drops away beneath their grasp, and they think they are dead. Furthermore, the sentient beings therein harbour thoughts of malice; brandishing knives and swords in their hands, they hack and stab one another, skinning, slicing, and carving up their bodies into fragments scattered on the ground, and they speak of one another as dead. When a cold wind blows, they instantly revive and rise again, saying to themselves, “We are alive now!” Having endured their punishments for a long time, they exit the Saṃjñā hell. In panic, seeking salvation, without realising it they suddenly arrive at the Black Sand hell. A violent hot wind arises, blowing hot black sand to adhere to their bodies; burning through the skin down to the bones, flames arise from within their bodies, swirling back onto their forms and scorching them to charred rot. Because their retribution is not yet exhausted, it makes them not die. Having endured suffering for a long time, they exit the Black Sand hell and arrive at the Boiling Excrement hell. Iron pellets of boiling excrement spontaneously fill the space before them; driving and compelling the sinners, [the wardens] make them embrace the iron pellets, burning their bodies and hands, and further make them pick them up and put them into their mouths. Passing entirely through from the throat to the belly and out below, there is nothing that is not charred and rotten. There are iron-beaked worms that nibble the flesh down to the marrow, bringing immeasurable agonizing torment; yet because their retribution is not yet finished, they still refuse to die. Having endured suffering for a long time, they exit the Boiling Excrement hell and arrive adjacent to the Iron Spikes hell. The wardens fling them down prone onto hot iron, stretch out their bodies, and nail their hands and feet with spikes; all across their bodies they exhaust five hundred spikes. Crying out in agonizing torment, they still do not die. Having endured suffering for a long time, they exit the Iron Spikes hell and arrive at the Hunger hell. They are immediately flung onto hot iron, and molten bronze is poured into their mouths; passing entirely through from the throat to the belly and out below, there is nothing that is not charred and rotten. Because their remaining retribution is not yet exhausted, they still do not die. Having endured suffering for a long time, they exit the Hunger hell and arrive at the Thirst hell. They are immediately flung onto hot iron, and hot iron pellets are placed into their mouths, burning their lips and tongues and passing entirely through and out below, with nothing that is not charred and rotten, weeping in agonizing torment. Having endured suffering for a long time, they exit the Thirst hell and arrive at the Single Bronze Cauldron hell. With glaring eyes, the hell-wardens seize the sinners by the feet and plunge them headfirst into the cauldron. Surging and boiling with the scalding broth, they swirl up and down; their bodies ruined, scalded, and cooked, myriad afflictions arrive at once, yet it makes them not die. Having endured suffering for a long time, they exit the Single Bronze Cauldron and arrive at the Many Bronze Cauldrons hell. Seizing the sinners by the feet, they plunge them headfirst into the cauldrons; surging and boiling with the scalding broth, they swirl up and down, their entire bodies ruined and scalded. [The wardens] take them with iron hooks and place them into other cauldrons. Wailing in agonizing torment, they are made not to die. Having endured suffering for a long time, they exit the Many Bronze Cauldrons and arrive at the Stone Mill hell. Seizing those sinners, they fling them onto hot stones, stretch out their hands and feet, and crush down upon their bodies with large hot stones; turning and grinding them, flesh and bones are reduced to pulp. In sharp agonizing pain, they are made not to die. Having endured suffering for a long time, they exit the Stone Mill hell and arrive at the Pus and Blood hell. Pus and blood boil and surge; the sinners dash about back and forth within it, their bodies scalded and their heads and faces rotted away. They also take the pus and blood to consume; it passes entirely through and out below, unbearable in its agonizing torment, yet it makes them not die. Having endured suffering for a long time, they then exit the Pus and Blood [hell] and arrive at the Measuring Fire hell. There is a great blaze whose flames burn fiercely; driving and compelling the sinners, [the wardens] make them hold iron pecks in their hands to measure the mass of fire. It burns all over their bodies in agonizing, scorching pain; moaning and howling, they are made not to die. Having endured suffering for a long time, they exit the Measuring Fire hell and arrive at the Ash River hell, five hundred yojanas across in breadth, length, and depth. The boiling ash broth surges and roils, foul vapours billowing, churning waves beating together with terrifying clamour. From bottom to top, iron thorns crisscross; on the riverbanks there is a forest of sword-leaf trees whose branches, leaves, blossoms, and fruit are all knives and swords. The sinners enter the river, rising and falling with the waves, tumbling and sinking down; iron thorns pierce their bodies, penetrating through inside and out, so that pus and blood flow forth. With myriad kinds of bitter torment, they are made not to die. Then they exit the Ash River and reach the bank; sharp swords cut and pierce, injuring and destroying their bodies. Furthermore, jackals and wolves come to bite the sinners, eating their flesh raw. Running up the sword-leaf trees, the sword blades point downwards; when descending the sword-leaf trees, the sword blades point upwards. Grasping with hands, the hands are severed; treading with feet, the feet are cut off; skin and flesh drop away, leaving only white bones connected by sinews and veins. At that time, upon the sword-leaf trees there are iron-beaked crows that peck their heads and eat their brains; screaming in agonizing torment, they are made not to die. They fall back into the Ash River, sinking with the waves; iron thorns pierce their bodies with myriad agonizing torments, skin and flesh rotten, pus and blood flowing forth, leaving only white bones floating on the surface. When a cold wind blows, they instantly rise and stand. Dragged by their past karmic retribution, without realising it they suddenly reach the Iron Pellets hell. There are hot iron pellets that the hell-demons drive them to throw; their hands and feet rot and break down, and their whole bodies burst into flames. Myriad afflictions arrive together, yet it makes them not die. Having endured suffering for a long time, they then exit the Iron Pellets [hell] and arrive at the Adze and Axe hell. Seizing these sinners, they fling them onto hot iron, chopping their hands, feet, ears, noses, and bodies with hot iron adzes and axes; crying out in agonizing torment, they still do not die. Having endured retribution for a long time, they exit the Adze and Axe hell and arrive at the Jackal and Wolf hell. Packs of jackals and wolves vie to bite and chew them; flesh drops away, bones are fractured, and pus and blood flow forth. With myriad kinds of bitter pain, they are made not to die. Having endured suffering for a long time, they then exit the Jackal and Wolf [hell] and arrive at the Sword-Leaf Tree hell. Entering that sword forest, a violent wind arises, blowing the sword leaves down onto their bodies; their heads, faces, and bodies are all injured and ruined. Iron-beaked crows peck out both of their eyes; wailing in bitter pain, they are made not to die. Having endured suffering for a long time, they then exit the Sword-Leaf Trees and arrive at the Cold Ice hell. A great cold wind blows upon their bodies, freezing and injuring their entire forms, so that skin and flesh drop away. Screaming in agonizing torment, only then does their life come to an end. Committing evil with the body, and likewise with speech and mind: thus does one fall into the Saṃjñā hell, terrified, with hair standing on end.
49.32
The great Kālasūtra hell is surrounded all around by sixteen minor hells, each five hundred yojanas in extent. Why is it called Kālasūtra (Black Rope)? The hell-wardens seize those sinners, fling them onto hot iron, stretch out their bodies, and mark them straight with hot iron ropes as carpenter's lines; with hot iron axes they chop along the rope-lines, cutting the sinners into hundreds and thousands of pieces. Furthermore, they mark them with iron ropes and saw them. Furthermore, countless hot iron ropes are suspended in crisscross patterns; they drive and compel the sinners to walk among the ropes. A fierce evil wind arises, blowing the iron ropes to lash across their bodies, burning through the skin and flesh, charring the bones and boiling the marrow with myriad kinds of agonizing torment. Because their remaining retribution is not yet finished, it makes them not die; hence it is called Kālasūtra. Having endured suffering for a long time, they then exit Kālasūtra and reach the Black Sand hell, and so forth up to the Cold Ice hell, after which their life comes to an end. Harbouring evil intentions toward parents, the Buddha, or śrāvakas, one falls into the Kālasūtra hell, its bitter pain beyond description.
49.33
The great Saṃghāta hell is surrounded by sixteen minor hells, each five hundred yojanas in extent. Why is it called Saṃghāta (Crushing and Pounding)? There are great rocky mountains, two mountains facing each other. When a person enters between them, the mountains spontaneously come together, crushing and pounding their body so that bones and flesh are pulped, and then the mountains return to their original places. In myriad kinds of agonizing torment, they are made not to die. Furthermore, there are great iron elephants, their entire bodies ablaze with fire, coming on with roars; they trample the sinners, rolling back and forth over them, crushing their bodies to pulp and causing pus and blood to flow forth. Howling and wailing in sorrow, they are made not to die. Further, they seize the sinners, lay them upon large stones, and crush them with great rocks; further, they take the sinners, lay them on the ground, and pound them with iron pestles. From feet to head, skin and flesh are pulped, pus and blood flow forth, and myriad afflictions arrive at once. Because their remaining retribution is not yet finished, they are made not to die; hence it is called Saṃghāta. Having endured suffering for a long time, they then exit Saṃghāta and arrive at the Black Sand hell, and so forth up to the Cold Ice [hell], after which their life comes to an end. Merely committing the three evil deeds and not cultivating the three wholesome practices, one falls into the Saṃghāta hell, its bitter pain beyond description.
49.34
The great Raurava hell has sixteen minor hells, each five hundred yojanas in extent. Why is it called the Raurava (Crying Out) hell? The hell-wardens seize the sinners and cast them into large cauldrons, or place them into large iron pots; the scalding broth surges and boils, cooking those sinners, who howl and cry out in bitter pain and misery. They also take those sinners and fling them onto large griddles, turning them over and over to fry and scorch them, howling and crying out. Because their remaining retribution is not yet finished, it makes them not die; hence it is called Raurava. Having endured suffering for a long time, they then exit Raurava and reach the Black Sand hell, and so forth up to the Cold Ice [hell], only then does their life come to an end. Harbouring wrath and venom and committing all manner of evil deeds, one falls into the Raurava hell.
49.35
The great Mahāraurava hell has sixteen minor hells. Why is it called Mahāraurava (Great Crying Out)? They take those sinners and put them into large iron cauldrons, or place them into iron vats; the scalding broth surges and boils, cooking those sinners. They also fling them onto large griddles, turning them over and over to fry and scorch them, howling and crying out loudly in bitter pain and misery. Because their remaining retribution is not yet finished, it makes them not die; hence it is called Mahāraurava. Having endured suffering for a long time, they exit Mahāraurava and reach the Cold Ice hell, only then does their life come to an end. Practicing various perverse views, drawn by the net of craving, and committing vile and lowly deeds, one falls into the Mahāraurava hell.
49.36
The Tapana hell has sixteen minor hells. Why is it called Tapana (Scorching)? They lead the sinners and place them into an iron city; that city is ablaze with fire, red-hot inside and out, scorching the sinners. They also place them upon an iron tower; that tower is ablaze with fire, red-hot inside and out. They also fling them into a large iron kiln; that kiln is ablaze with fire, red-hot inside and out, scorching the sinners so that their skin and flesh are charred and rotted, and myriad afflictions arrive at once. Because their remaining retribution is not yet finished, it makes them not die; hence it is called Tapana. Having endured suffering for a long time, they exit the Tapana hell and reach the Black Sand hell, and so forth up to the Cold Ice [hell], after which their life comes to an end. Committing deeds of scorching, one falls into the Tapana hell, enduring the suffering of scorching through the long night [of saṃsāra].
49.37
The Pratāpana hell has sixteen minor hells, each five hundred yojanas in extent. They lead the sinners and place them into an iron city; that city is ablaze with fire, red-hot inside and out, scorching the sinners so that their skin and flesh are charred and rotted, and myriad afflictions arrive at once. There is a great fire pit whose flames burn fiercely; on both sides of that pit there are great flaming mountains. Seizing those sinners, [the wardens] impale them upon iron forks, standing them upright in the fire, where double fires scorch them so that their skin and flesh are charred and rotted. Because their remaining retribution is not yet finished, it makes them not die. Having endured suffering for a long time, they exit Pratāpana and reach the Black Sand hell, and so forth up to the Cold Ice [hell], only then does their life come to an end. Abandoning the fruition of wholesome karma and committing numerous evil deeds, one falls into the Pratāpana hell.
49.38
The great Avīci hell has sixteen minor hells, each five hundred yojanas in extent. Seizing those sinners, they strip off their skin from feet to crown, and immediately wrap the sinners' bodies with their own skin. Placing them on the wheels of fire-chariots, they roll over the hot iron ground, going back and forth all around so that their bodies are shattered and pulped, their skin and flesh drop away, and myriad afflictions arrive at once, yet it makes them not die. Furthermore, there is an iron city ablaze with fire on all four sides; the eastern flames reach to the west, the western flames reach to the east, and it is likewise for south, north, above, and below. The flames blaze and whirl about, leaving no empty space; dashing back and forth, it scorches their bodies so that skin and flesh are charred and rotted, in bitter pain and misery, with myriad afflictions arriving at once. When the sinners have been inside for a long time, the gate finally opens; those sinners scramble and run toward it, flames shooting forth from every joint of their bodies. As they run, about to reach the gate, the gate spontaneously shuts. Because their remaining retribution is not yet finished, it makes them not die. Furthermore, whatever the sinners therein raise their eyes to see, they see only foul forms; their ears hear only evil sounds, their noses smell only foul odours, their bodies touch only bitter pain, and their minds think only of evil phenomena; within the snap of a finger, there is no moment without suffering. Hence it is called the Avīci (Uninterrupted) hell. Having endured suffering for a long time, their life ends. One who performs heavy sinful deeds is born into the evil destinies, [transiting through these hells] up to the Cold Ice hell, only then does their life come to an end. For the karma of heavy sinful deeds born into the evil destinies, one falls into the Avīci hell, its retribution beyond reckoning. The eight great hells each have sixteen minor hells.
49.39
Separately between the Vajra mountains there are ten hells (twelve).
49.40
Between the two great Vajra mountains, there arises a great wind named Saṅkha. If this wind were to reach the four continents and the eighty thousand continents, all the mountains of the great earth, ten li or up to a hundred li above the ground, would be blown into the sky and completely pulverized, like chaff scattered in the air by the hand of a strongman. It is because the two great mountains block this wind [that the world survives]. If this wind were to reach the four continents, the sentient beings, streams, rivers, and oceans therein would all be scorched and dried up. Moreover, the wind between the mountains smells intensely foul, impure, fishy, and putrid; if it were to reach the four continents, its stench would blind all sentient beings. Furthermore, these two mountains provide great benefit, which is also brought about by the karmic retribution of sentient beings' deeds.
49.41
Furthermore, between the two mountains there are ten hells: the first is named Thick Cloud (Bahula); the second, Cloudless (Anabhraka); the third, Haha; the fourth, Hahādhara; the fifth, Bleating Sheep; the sixth, Sugandhika; the seventh, Utpala; the eighth, Kumuda; the ninth, Puṇḍarīka; and the tenth, Padma. Why is it named Thick Cloud? The bodies of sinners in this hell are spontaneously born like thick clouds, hence it is named Thick Cloud. Why is it named Cloudless? The bodies born of sentient beings are like pieces of meat, hence it is named Cloudless. Why is it named Haha? Their bitter pain cuts to the bone and they all cry 'Haha', hence it is named Haha. Why is it named Hahādhara? The suffering sentient beings, their bitter pain sharp and piercing with nowhere to turn, all cry 'Hahādhara', hence it is named Hahādhara. Why is it named Bleating Sheep? The suffering sentient beings, their bitter pain cutting to the bone, wish to raise their voices to speak, but their tongues cannot turn, sounding merely like the bleating of sheep. Why is it named Sugandhika Flower? The hell is entirely black, like the colour of the sugandhika flower. Why is it named Utpala Flower? The hell is entirely blue, like the utpala flower. Why is it named Kumuda Flower? The hell is entirely red, like the colour of the kumuda. Why is it named Puṇḍarīka Flower? The hell is entirely white, like the puṇḍarīka flower. Why is it named Padma Flower? The hell is entirely crimson, like the colour of the padma flower. By way of analogy: suppose there were a hamper holding sixty-four hu filled to the brim with sesame seeds, and someone were to remove one seed every hundred years until all were exhausted; yet the suffering of punishment in the Thick Cloud Hell would still not be finished. The lifespan of twenty Thick Cloud Hells equals the lifespan of one Cloudless Hell. The lifespan of twenty Cloudless Hells equals the lifespan of one Haha Hell. The lifespan of twenty Haha Hells equals the lifespan of one Hahādhara Hell. The lifespan of twenty Hahādhara Hells equals the lifespan of one Bleating Sheep Hell. The lifespan of twenty Bleating Sheep Hells equals the lifespan of one Sugandhika Hell. The lifespan of twenty Sugandhika Hells equals the lifespan of one Utpala Hell. The lifespan of twenty Utpala Hells equals the lifespan of one Kumuda Hell. The lifespan of twenty Kumuda Hells equals the lifespan of one Puṇḍarīka Hell. The lifespan of twenty Puṇḍarīka Hells equals the lifespan of one Padma Hell. Twenty Padma lifespans are called one medium kalpa; twenty medium kalpas are called one great kalpa. In the Padma Hell, the blazes of fire rage fiercely. When a sinner is one hundred yojanas away from the fire, the fire has already scorched him; sixty yojanas away, both ears are already deaf and can hear nothing; fifty yojanas away, both eyes are already blind and can see nothing more. The monk Kokālika harboured an evil mind and slandered Śāriputra and Maudgalyāyana; when his body broke up and his life ended, he fell into this Padma Hell (From the Dīrgha Āgama, largely identical with the Loutan jing, with slight differences).
49.42
Diverse Phenomena from the Sūtras and Vinaya, Fascicle 49
Linked texts (1)
- 經律異相 — Classical Chinese