---
title: "起世經 · 3"
description: "起世经是隋代高僧阇那崛多等人翻译的重要佛教经典，属于阿含部经典之一。该经主要阐述宇宙生成、世界构造及众生轮回的佛教世界观，详细描绘了世界的形成、毁灭及再生过程，并探讨了众生业力与轮回的关系。阇那崛多是北印度高僧，隋文帝时期来华，参与译经事业，对汉传佛教经典的传播贡献卓著。起世经在佛教中具有重要地位，为研究佛教宇宙观和轮回思想提供了经典依据，对后世佛教哲学和修行实践影响深远。"
url: "https://rushiwowen.co/en/r/cmadf8vfd0040l8044s9qwgio"
---

## 起世經卷第四

> Volume 4 of the Sutra of the Genesis of the World

隋天竺三藏闍那崛多等譯

> Translated by Zhi Na Jueduo and others of the Sui Dynasty.

### 地獄品第四之三

「復次，諸比丘！彼阿毘至大地獄中，亦有十六諸小地獄而為眷屬，以自圍繞，其獄各廣五百由旬，初黑雲沙乃至最後寒氷地獄。諸比丘！如是地獄有何因緣，名阿毘至耶？諸比丘！此阿毘至大地獄中所有眾生，生者有者出者住者，是諸眾生惡業果故，自然出生諸守獄卒，各以兩手執彼地獄諸眾生身，𢷏置熾燃熱鐵地上，火焰直上一向猛盛，覆面於地，便持利刀，從脚踝上，破出其筋，手捉挽之，乃至項筋，皆相連引，貫徹心髓，痛苦難論。如是挽已，令駕鐵車，馳奔而走，其車甚熱，光焰熾燃，一向猛盛，將其經歷無量由旬。所行之處，純是洞然熱鐵險道，去已復去，隨獄卒意無暫停時，欲向何方，稱意即去。隨所去處，隨所到處，獄卒挽之，未曾捨離。如是去時，隨所經歷，銷鑠罪人身諸肉血無復遺餘。以是因緣，受嚴切苦、極重劇苦、意不憙苦，命亦未終。乃至未盡惡不善業，未滅未散、未變未移，若於往昔人非人身，所作來者，一切悉受。

> Then, monks, in this Great Avīci Hell, there are also sixteen smaller hells that accompany it, surrounding it. Each of these hells is five hundred yojanas wide, from the first, the Black Sand Hell, to the last, the Ice Hell. Monks, what is the reason this hell is called Avīci? In this Great Avīci Hell, all beings—whether born there, appearing there, emerging there, or dwelling there—due to the results of their evil deeds, naturally give rise to hell guards. These guards, with both hands, seize the bodies of the beings in hell and throw them onto blazing hot iron ground, where flames shoot up fiercely. They press the beings face down onto the ground, take sharp knives, and starting from the ankles, cut out their sinews. They pull these sinews with their hands, drawing them out all the way to the neck sinews, connecting them together, piercing through the heart and marrow, causing unbearable pain. After pulling them out, they force the beings to drive iron carts, racing and galloping along. The carts are intensely hot, with flames blazing and raging. They drive them through countless yojanas. The path they travel is entirely a blazing hot iron road of suffering. They go on and on, without any pause, according to the will of the hell guards. Wherever they wish to go, they go as desired. As they go, wherever they arrive, the guards pull them along, never letting go. During this journey, wherever they pass, the flesh and blood of the sinful beings are completely melted away without a trace. For this reason, they experience intense suffering—extremely severe, unbearable, unwelcome suffering—yet their lives do not end. Until their evil, unwholesome karma—committed in the past through human or non-human forms—is not fully exhausted, dissolved, transformed, or dissipated, they must endure all of it.

「復次，諸比丘！此阿毘至大地獄中所有眾生，生者有者化者住者，以其不善業果報故，從於東方，有大火聚忽爾出生，熾燃赤色，極大猛焰，一向炎赫；如是次第，南西北方、四維上下，各各皆有極大火聚，熾燃出生，光焰炎赫。罪人爾時，以此四方諸大火聚之所圍繞，漸漸逼近，觸其身故，受諸痛苦，乃至受於大嚴切苦，命亦未終。略說如上，於彼獄中，一切具受。

> "Furthermore, monks, all beings in the Avīci Hell—whether born, existing, or manifested there—due to the retribution of their unwholesome deeds, suddenly see a huge mass of fire appear in the east. It blazes intensely, glowing red, with fierce flames shooting upward in a terrifying blaze. Then, in the same way, enormous masses of fire arise in the south, west, north, the four intermediate directions, above, and below—each burning fiercely with radiant, blazing flames. At that moment, the sinful being is surrounded by these great masses of fire from all sides. As the flames gradually close in and touch their body, they experience immense pain—even the most severe and agonizing suffering—yet their life does not end. In short, as described above, they undergo all these torments fully within that hell."

「復次，諸比丘！此阿毘至大地獄中諸眾生等，生者有者乃至住者，惡業果故，從於東壁出大光焰，直射西壁，到已而住；從於西壁出大光焰，直射東壁，到已而住；從於南壁出大光焰，直射北壁；從於北壁出大光焰，直射南壁；從下射上，自上射下；縱橫相接，上下交射，熱光赫奕，騰焰相衝。爾時，獄卒以諸罪人，擲置六種大火聚內。是諸罪人，乃至受於極嚴切苦，命亦未終。略說乃至彼不善業，未畢未盡，於其中間，具足而受。

> Moreover, monks, in this Avīci Hell, all sentient beings—those who are born there, those who exist there, and those who dwell there—experience the following due to the results of their evil actions: From the eastern wall, a massive blaze shoots straight toward the western wall, reaching it and staying. From the western wall, a massive blaze shoots straight toward the eastern wall, reaching it and staying. From the southern wall, a massive blaze shoots straight toward the northern wall; from the northern wall, a massive blaze shoots straight toward the southern wall. Blazes shoot from below to above, and from above to below—crisscrossing, intersecting everywhere. The scorching, radiant heat surges and the flames strike against each other. At that time, the hell wardens cast all the transgressors into the midst of these six great masses of fire. These transgressors endure the most intense and severe suffering, yet their lives do not come to an end. To put it briefly, until their evil karma is fully exhausted and completed, they undergo all this suffering throughout this entire period.

「復次，諸比丘！此阿毘至大地獄中諸眾生等，生者有者乃至住者，惡業果故，經無量時受長遠苦。爾時，即見地獄東門忽然自開，是諸眾生既聞開聲，復見門開，便走趣之，走已復走，大速疾走，各言：『我等至彼處已，決應得脫。我等今者若到彼處，應大吉祥。』彼諸眾生如是走時、走復走時、速疾走時，其身轉更熾燃光焰。譬如世間有力壯夫，將大火炬逆風而走，而彼火炬，更復轉燃，焰熾猛盛。如是如是，彼諸眾生，如是走時，速疾走時，身諸支節，轉復熾燃，舉足之時肉血離散，下足之時肉血還生。又彼眾生，如是奔走，欲近門時，罪業力故，門還自閉。罪人爾時，於彼獄中，熾燃光焰熱鐵地上，悶絕倒臥，覆面而踣。既覆倒已，即燒其皮；既燒皮已，次燒其肉；既燒肉已，次燒其筋；既燒筋已，次燒其骨；既燒骨已，徹至其髓。徹至髓時，唯見烟出；出已復出，烟燧火出。罪人於中，乃至次第受極嚴苦，命亦未終。略說如前，未盡彼人惡不善業，乃至往昔人非人身所作來者，於中具受。

> Then, monastics. In this Avici hell, all beings who are born, exist, or dwell there—due to their past evil karma—experience endless suffering over an immeasurable period of time. At a certain point, they see the eastern gate of the hell suddenly open by itself. When these beings hear the sound of the opening and see the gate appear, they run toward it, running faster and faster. They say to each other, "Once we reach that place, we will surely be freed. Reaching there would be our great fortune." As they run like this—running, running faster, and running at full speed—their bodies become even more intensely ablaze with flames. For example, it is like a strong person in the world who runs against the wind carrying a large torch: the torch burns even more fiercely, with blazing and intense flames. Exactly so, as these beings run and run faster, all their limbs and joints become increasingly scorched. When they lift their feet, flesh and blood fall apart; when they put their feet down, flesh and blood grow back. Then, as those beings rush to approach the gate, due to the power of their evil karma, the gate closes by itself. At that moment, the beings in that hell, on the scorching hot iron ground with blazing flames, collapse unconscious, fall face down, and lie prostrate. Once they fall, the fire burns their skin. After burning the skin, it burns the flesh. After burning the flesh, it burns the sinews. After burning the sinews, it burns the bones. After burning the bones, it penetrates to the marrow. When the marrow is reached, only smoke is seen; as smoke continues to rise, flames burst forth. Inside this, these beings endure such severe pains, one after another, yet their lives do not end. In summary, as before, until the evil and unwholesome karma they have done in the past—whether in human or non-human existence—has not been exhausted, they experience all of this fully within that hell.

「復次，諸比丘！此阿毘至大地獄中諸眾生等，生者有者乃至住者，以諸不善業果報故，經無量時，長遠道中受諸苦已，地獄四門還復更開。於門開時，彼地獄中諸眾生等，聞聲見開，向門而走。走已復走，乃至大走，作如是念：『我等今者當於此處必應得脫，我等於今定當訖了。』彼人如是大馳走時，其身轉復熾燃猛烈。譬如壯夫執乾草炬逆風而走，彼炬既燃轉復熾盛。如是如是，彼諸眾生走已復走，乃至大走，如是走時，彼人身分，轉更熾燃。欲舉足時肉血俱散，欲下足時肉血還生。及到獄門，其門還閉。彼諸眾生於此熾燃熱鐵地上，一向馳走，既不得出，其心悶亂，覆面倒地。既倒地已，遍燒身皮；既燒皮已，次燒其肉；既燒肉已，復燒其骨，乃至徹髓，烟焰洞燃，其烟熢㶿，其焰炎赫，烟焰相雜，熱惱復倍，彼人於中受極嚴苦。略說如前，乃至壽命未得終盡，惡不善業，未滅未離、未變未散，乃至往昔人非人身，所造作者，一切悉受。

> "Furthermore, monks, in this Avīci Hell, all beings who are born, exist, or dwell there, as a result of their unwholesome deeds, endure suffering for vast eons of time without end. After passing through this long and arduous path of suffering, the four gates of hell open once again. When the gates open, the beings in hell hear the sound and see the opening. They rush toward the gates, running, then running faster, then sprinting at full speed, thinking: 'Now we will surely escape from here! This time, we will definitely be released!' But as they run like this, their bodies burn and blaze more fiercely. It is like a strong man running against the wind holding a torch of dry grass—the torch burns ever more intensely as he runs. In exactly the same way, when these beings run, then run faster, then sprint, their bodies burn ever more fiercely. When they lift their feet, their flesh and blood scatter; when they set their feet down, flesh and blood grow back. When they finally reach the gate, it closes again. These beings, on this burning iron ground, run desperately but cannot escape. Their minds become confused and frantic; they collapse face-down on the ground. When they fall, the fire burns through the skin; having burned the skin, it burns the flesh; having burned the flesh, it burns the bones, down to the marrow. Smoke and flames burst forth everywhere—thick smoke and raging flames mingle together, intensifying the heat. These beings endure extreme and severe suffering there. In brief, as described before, until their life span ends—until their unwholesome deeds are not yet finished, not yet cleared away, not yet transformed, not yet dispersed—they must experience their full karmic results, whether created in human or non-human forms, in previous lives."

「復次，諸比丘！此阿毘至大地獄中所有眾生，乃至住者，以不善業果報力故，為地獄火熾燃燒之。爾時，眼所見色，皆是意所不憙，有意憙者皆不現前，非意所好、不可愛色、不善之色，而恒逼惱，耳所聞聲、鼻所聞香、舌所知味、身所覺觸、意所念法，皆是心意所不喜者。非意所喜、非可愛法，恒來現前，凡有境界，皆是不善。彼人於中以是因緣，恒受極重麤澁苦惱，其色惡故，其觸亦然，乃至壽命，未得終盡。惡不善業，未沒未滅，若於往昔人非人身，有所造作，一切惡業，悉皆具受。

> Furthermore, monks, all beings in this Avici Hell, even those dwelling there, are fiercely burned by the flames of hell due to the power of their unwholesome karma. At that time, whatever forms they see with their eyes are all displeasing to their minds; anything pleasing does not appear before them. Constant distress comes from sights that are disagreeable, unattractive, and unpleasant. Likewise, sounds heard by the ear, scents smelled by the nose, flavors tasted by the tongue, sensations felt by the body, and thoughts grasped by the mind—all are disliked by the mind. Things that are unappealing and unpleasant constantly manifest before them. Every experience they encounter is unwholesome. As a result, such a person continually endures extremely heavy, harsh, and painful suffering. This arises because their sensory objects are repulsive, and the sensations they bring are likewise repulsive. This continues until their life span comes to an end. Their evil, unwholesome karma has not yet been exhausted or eliminated. If, in the past, as a human or non-human, they committed any evil deeds, they must experience the full results of all those evil karmas.

「復次，諸比丘！有何因緣，阿毘至獄名阿毘至耶？諸比丘！此阿毘至大地獄中，於一切時，無有須臾暫受安樂，乃至得如一彈指頃，是故名此大地獄者為阿毘至。如是次第，具足受苦。諸比丘！此大地獄諸眾生等，經無量時受長遠苦，乃至得從此阿毘至大地獄出，出已馳走，走已復走，乃至大走，欲求屋宅、求覆求洲、求歸依處、求救護處。爾時，復入黑雲沙等五百由旬諸小地獄，入已乃至略說最後到第十六寒氷地獄，具受眾苦，然後乃於彼處命終。」

> Furthermore, monks, what is the reason this hell is called Avīci? In this great Avīci hell, there is not a single moment of peace or comfort—not even as long as a snap of the fingers. Therefore, it is called Avīci. In this way, beings suffer completely, one torment after another. Monks, the beings in this great hell endure immense suffering for an immeasurable length of time, until finally they are released from this Avīci hell. Once released, they run, and run again, and run even faster, desperately seeking shelter, a roof over their heads, an island of refuge, a place of safety, and a place of rescue. At that time, they enter the various minor hells—such as the Black Sand Hell, and others extending five hundred leagues in length—and as before, experiencing suffering at every step, they finally reach the sixteenth and last, the Hell of Freezing Ice. After enduring all these torments, they die.

此中世尊說如是偈：

> Here, the World-Honored One spoke this verse:

「若人身口意造業， 作已入於惡道中，如是當生活地獄， 最為可畏毛竪處。經歷無數千億歲， 死已須臾還復活，怨讎各各相報對， 由此眾生更相殺。若於父母起惡心， 或佛菩薩聲聞眾，此等皆墮黑繩獄， 其處受苦極嚴熾。教他正行令邪曲， 見人友善必破壞，此等亦墮黑繩獄。 兩舌惡口多妄語，樂作三種惡重業， 不修三種善根芽，此等癡人必當入， 合大地獄久受苦。或殺羊馬及諸牛， 種種雜獸雞猪等，并殺諸餘蟲蟻類， 彼人當墮合地獄。世間怖畏相多種， 以此逼迫惱眾生，當墮磑山地獄中， 受於塠壓舂擣苦。貪欲恚癡結使故， 迴轉正理令別異，判是作非乖法律， 彼為刀劍輪所傷。倚恃強勢劫奪他， 有力無力皆悉取，若作如是諸逼惱， 當為鐵象所蹴蹋。若樂殺害諸眾生， 身手血塗心嚴惡，常行如是不淨業， 彼等當生叫喚處。種種觸惱眾生故， 於叫喚獄被燒煮，其中復有大叫喚， 此由諂曲姧猾心。諸見稠林所覆蔽， 愛網彌密所沈淪，常行如是最下業， 彼則墮於大叫喚。若至如是大叫喚， 熾燃鐵城毛竪處，其中鐵堂及鐵屋， 諸來入者悉燒燃。若作世間諸事業， 恒當惱亂諸眾生，彼等當生熱惱獄， 於無量時受熱惱。世間沙門婆羅門， 父母尊長諸耆舊，若恒觸惱令不喜， 彼等皆墮熱惱獄。生天淨業不樂修， 所愛至親常遠離，憙作如是諸事者， 彼人當入熱惱獄。惡向沙門婆羅門， 并諸善人父母等，或復害於餘尊者， 彼墮熱惱常熾燃。恒多造作諸惡業， 不曾發起一善心，是人直趣阿毘獄， 當受無量眾苦惱。若說正法為非法， 說諸非法為正法，既無增益於善事， 彼人當入阿毘獄。活及黑繩此兩獄， 合會叫喚等為五，熱惱大熱共成七， 阿毘至獄為第八。此八名為大地獄， 嚴熾苦切難忍受，惡業之人所作故， 其中小獄有十六。」

> "Those who, through body, speech, and mind, Create evil deeds that lead to lower paths, Should know they will live in hell— A place of utter terror that makes one's hair stand on end. They will pass countless thousands of years there, And even after death, they instantly come back to life. Enemies will each take turns retaliating, Causing living beings to kill one another in turn. Those who harbor hateful thoughts toward parents, Or toward Buddhas, Bodhisattvas, or the holy community (Sangha), Will all fall into the Black Rope Hell, Where they suffer in intense, blazing torment. Those who lead others from the right path to a crooked one, And who see others doing good but deliberately destroy it, Will also fall into the Black Rope Hell. Those who engage in divisive speech, harsh words, and lies, Who delight in doing three kinds of serious evil deeds, And never cultivate the roots of goodness, These fools will surely enter the Hell of Crushing (Sañjīva) And suffer there for a long time. Those who kill sheep, horses, cattle, All kinds of animals like chickens and pigs, And also insects and other tiny creatures, Will fall into the Hell of Crushing (Sañjīva). Those who, through fear and intimidation, Crowd and hurt other beings, Will fall into the Grinding Mountain Hell, Where they will be crushed, pressed, and pounded. Because of greed, hatred, and delusion, They twist the truth and make it false, Judging right as wrong and violating natural law— Such people will be cut by swords and wheels. Relying on their strength and power to rob others, They take everything from both the weak and the strong. If they torment others in this way, They will be trampled by iron elephants. Those who enjoy killing living beings, With hands smeared in blood and a wicked mind, Constantly engaging in such impure actions, Will be born in the Screaming Hell. For causing all kinds of suffering to others, They will be burned and boiled in the Screaming Hell. Within that hell, there is also the Great Screaming Hell, Which comes from deceit and a crooked mind. Covered by a forest of false views, Drowning in a net of craving, Always engaging in these base actions, They will fall into the Great Screaming Hell. Those who enter such a Great Screaming Hell, In a blazing iron city that makes one's hair stand on end, With iron halls and iron houses there, All who enter there will be completely burned. Those who constantly disturb the peace of living beings By doing their worldly deeds, Will be born in the Hell of Torment (Tapana), Where they will suffer from burning heat for endless time. Those who always annoy and upset Worldly monks, Brahmins, parents, elders, and the elderly, Causing them displeasure, Will all fall into the Hell of Torment (Tapana). Those who do not like to cultivate good deeds to be born in heaven, Who constantly push away their own beloved and close ones, And who enjoy doing such things, Will enter the Hell of Torment (Tapana). Those who are hostile toward monks, Brahmins, Good people, and their parents, Or who harm other revered elders, Will fall into the Intensely Tormenting Hell. Those who always commit many evil deeds, And never have even one virtuous thought, Will go straight to the Avīci Hell, Where they will suffer countless agonies. Those who preach the true Dharma as false, And proclaim false teachings as true Dharma, Thus never increasing any good in the world, Will enter the Avīci Hell. Reviving and Black Rope—these two hells, (Sañjīva and Kālasūtra), With Crushing (Sañghāta), Screaming (Raurava), and Great Screaming (Mahāraurava) total five; Then Torment (Tapana) and Intense Torment (Pratāpana) make seven, And Avīci is the eighth hell. These eight are called the Great Hells, With intense, painful, and unbearable suffering, All because of evil deeds done. Within each are sixteen smaller hells as well."

爾時，世尊說此偈已，告諸比丘，作如是言：「汝諸比丘！應當知彼世界中間，別更復有十地獄處。何等為十？所謂頞浮陀地獄、泥羅浮陀地獄、阿呼地獄、呼呼婆地獄、阿吒吒地獄、搔揵提迦地獄、優鉢羅地獄、波頭摩地獄、奔茶梨地獄、拘牟陀地獄。諸比丘！於彼中間有如是等十種地獄。諸比丘！何因何緣，頞浮陀地獄名頞浮陀耶？諸比丘！頞浮陀獄諸眾生等，所有身形，猶如泡沫，是故名為頞浮陀也。

> At that time, the World-Honored One finished speaking this verse and addressed the monks, saying: “Monks, you should know that in the space between worlds, there are additionally ten distinct hells. What are these ten? They are the Abuda hell, the Nirarbuda hell, the Aha hell, the Huhuva hell, the Atata hell, the Samkhadhika hell, the Utpala hell, the Padma hell, the Pundarika hell, and the Kumuda hell. Monks, in that intermediate space, there exist these ten types of hells. Monks, for what reason is the Abuda hell called ‘Abuda’? Monks, the bodies of all beings in the Abuda hell resemble bubbles or foam, and therefore it is called Abuda.”

「復次，於中有何因緣，泥羅浮陀地獄名泥羅浮陀耶？諸比丘！彼泥羅浮陀地獄中諸眾生等，所有身形，譬如肉段，是故名為泥羅浮陀。

> Furthermore, what is the reason that the hell called Nilofuta is named Nilofuta? Monks! The beings in the Nilofuta hell have bodies that resemble lumps of flesh; therefore it is called Nilofuta.

「復次，於中何因何緣，阿呼地獄名為阿呼？諸比丘！阿呼地獄諸眾生等，受嚴切苦逼迫之時，叫喚而言：『阿呼阿呼，甚大苦也。』是故名為阿呼地獄。

> Furthermore, why is the "Ahu Hell" called "Ahu"? Monks, when the beings in Ahu Hell experience intense and pressing suffering, they cry out in pain: "Ahu! Ahu! This suffering is so great!" Therefore, it is called "Ahu Hell."

「復次，於中何因何緣，呼呼婆獄名呼呼婆耶？諸比丘！彼呼呼婆地獄中諸眾生等，為彼地獄極苦逼時，叫喚而言：『呼呼婆，呼呼婆。』是故名為呼呼婆也。

> Furthermore, what is the reason and cause for the name of the Huhuva Hell? Monks, the beings in that Huhuva Hell, when tormented by the intense suffering of that hell, cry out, "Huhuva, Huhuva." That is why it is called Huhuva.

「復次，於中何因何緣，阿吒吒獄名阿吒吒耶？諸比丘！彼阿吒吒地獄中諸眾生等，以極苦惱逼切其身，但得唱言：『阿吒吒，阿吒吒。』然其舌聲不能出口，是故名為阿吒吒也。

> Furthermore, why is this hell called Atata? Monks, the beings in the Atata Hell are so overwhelmed by intense suffering that all they can utter is "Atata, Atata." However, their voices cannot fully leave their mouths, which is why it is named Atata.

「復次，於中何因何緣，搔揵提迦名搔揵提迦耶？諸比丘！搔揵提迦地獄之中，猛火焰色如搔揵提迦花，是故名為搔揵提迦。

> Furthermore, what is the reason and condition that makes a being come to be called "Southeast" hell? Monks, in the Southeast, the blazing flames of hell are the same color as the Southeast flower, therefore it is called by that name.

「復次，於中何因何緣，優鉢羅獄名優鉢羅耶？諸比丘！彼優鉢羅地獄之中，猛火焰色如優鉢羅華，是故名為優鉢羅也。

> Furthermore, why is the Utpala Hell named Utpala? Monks, within that Utpala Hell the fierce flames have the color of the blue lotus flower, which is why it is called Utpala.

「復次，於中何因何緣，拘牟陀獄名拘牟陀耶？諸比丘！彼拘牟陀地獄之中，猛火焰色如拘牟陀花，是故名為拘牟陀也。

> Furthermore, what is the cause and reason for the name "Kumuda Hell"? Monks, in that Kumuda Hell, the fierce flames have a color like the kumuda flower, hence it is called Kumuda.

「復次，於中何因何緣，奔茶梨迦獄名奔茶梨迦耶？諸比丘！奔茶梨迦地獄之中，猛火焰色如奔茶梨迦花，是故名為奔茶梨迦。

> Furthermore, what is the reason and cause for the Hell of the White Lotus being called the White Lotus? Monks, within the White Lotus Hell, the blazing flames are the color of the white lotus flower, hence it is named the White Lotus Hell.

「復次，於中何因何緣，波頭摩獄名波頭摩耶？諸比丘！彼波頭摩地獄之中，猛火焰色如波頭摩花，是故名為波頭摩也。

> Furthermore, what is the reason for the name "Padma Hell"? Monks, in the Padma Hell, the fierce flames have the color of a red lotus flower (padma), and that is why it is called Padma Hell.

「諸比丘！如憍薩羅國斛量如是胡麻滿二十斛，高盛不槩，而於其間，有一丈夫，滿百年已取一胡麻。如是次第，滿百年已復取一粒，擲置餘處。諸比丘！如是擲彼憍薩羅國滿二十斛胡麻盡已，爾所時節，頞浮陀獄，我說其壽猶未畢盡。且以此數，略而計之，如是二十頞浮陀壽，為一泥羅浮陀壽；二十泥羅浮陀壽，為一阿呼壽；二十阿呼壽，為一呼呼婆壽；二十呼呼婆壽，為一阿吒吒壽；二十阿吒吒壽，為一搔揵提迦壽；二十搔揵提迦壽，為一優鉢羅壽；二十優鉢羅壽，為一拘牟陀壽；二十拘牟陀壽，為一奔茶梨迦壽；二十奔茶梨迦壽，為一波頭摩壽；二十波頭摩壽，為一中劫。

> Monks, suppose in the country of Kosala there was a container of twenty measures of sesame seeds, heaped up high without being leveled. And once every hundred years, a man would come and take out a single sesame seed from it, placing it elsewhere. Monks, by the time all those twenty measures of sesame seeds in Kosala have been removed in this way, the lifespan in the Avici Hell would not yet have come to an end. Furthermore, based on this as a measure, you may approximate that: - Twenty lifespans in the Avici Hell equal one lifespan in the Arbuda Hell. - Twenty lifespans in the Arbuda Hell equal one lifespan in the Nirarbuda Hell. - Twenty lifespans in the Nirarbuda Hell equal one lifespan in the Atata Hell. - Twenty lifespans in the Atata Hell equal one lifespan in the Hahava Hell. - Twenty lifespans in the Hahava Hell equal one lifespan in the Huhuva Hell. - Twenty lifespans in the Huhuva Hell equal one lifespan in the Utpala Hell. - Twenty lifespans in the Utpala Hell equal one lifespan in the Padma Hell. - Twenty lifespans in the Padma Hell equal one lifespan in the Mahapadma Hell. - Twenty lifespans in the Mahapadma Hell equal one medium kalpa.

「諸比丘！波頭摩地獄所住之處，若諸眾生離其處所一百由旬，便為彼獄火焰所及；若離五十由旬所住眾生，為彼火熏皆盲無眼；若離二十五由旬所住眾生，身之肉血燋燃破散。諸比丘！瞿迦梨比丘，為於舍利弗、目揵連所起誹謗心，濁心惡心故，死後即生波頭摩獄。生彼處已，從其口中出大熱焰，長餘十肘，於其舌上自然而有五百鐵犁，恒常耕之。諸比丘！我於餘處，未曾見有如是色類自損害也，所謂於梵行人邊生垢濁心故、損惱心故、毒惡心故、不利益心故、無慈心故、無淨心故。諸比丘！是故汝等應於一切梵行人所，起慈身口意業。如我所見，晝夜起慈身口意者，常受安樂。是故汝等，一切比丘，皆當如我所見所說，應於晝夜常起慈心，汝等常當如是習學。」

> 「Monks, the Hell of the Red Lotus is a place of such intense heat that if beings who dwell there live even a hundred yojanas away, the flames from that hell can still reach them. If they are fifty yojanas away, the fiery smoke blinds them completely. If they are only twenty-five yojanas away, their flesh and blood burn, crack, and disintegrate. Monks, the monk Kakaliya harbored a mind of slander, turbidity, and malice toward Shariputra and Maudgalyayana. Because of this, after death he was reborn in the Hell of the Red Lotus. Once born there, a great blazing flame shot from his mouth, ten cubits long, and on his tongue naturally appeared five hundred iron plows, ceaselessly furrowing it. Monks, I have seen nowhere else such a form of self-destruction as that caused by generating a defiled, harmful, venomous, unbeneficial, merciless, or impure mind toward a person of pure spiritual conduct. Therefore, monks, you should all develop a mind of loving-kindness in body, speech, and thought toward every person of pure spiritual practice. As I have realized, whoever constantly cultivates such loving-kindness in body, speech, and thought, both day and night, will always dwell in happiness. Thus, all of you monks, just as I have seen and taught, should constantly cultivate this mind of loving-kindness day and night. Practice this—always, diligently.”

爾時，世尊說此伽他曰：

> At that time, the World-Honored One spoke this verse:

「世間諸人在世時， 舌上自然生斤鈇，所謂口說諸毒惡， 還自衰損害其身。應讚歎者不稱譽， 不應讚者反談美，如是名為口中諍， 以此諍故無樂受。若人博戲得資財， 是為世間微諍事，於淨行人起濁心， 是名口中大鬪諍。如是三十六百千， 泥羅浮陀地獄數，五頞浮陀諸地獄， 及墮波頭摩獄中；以毀聖人致如是， 由口意業作惡故。

> "In this world, people live with a blade upon their tongue, So-called poisonous and harmful words end up ruining their own body. Those deserving praise they fail to extol, While those undeserving they instead flatter and glorify. This is what is called verbal conflict, and from such conflict no happiness arises. If someone gains wealth through gambling, that is a trivial quarrel in the world. But if a person harbors impure intentions toward a virtuous practitioner, That is a great verbal battle. Thus, through thirty-six hundred thousand, And countless Niraya hells, The five Avici hells, And falling into the Padma hell— All because they slandered the Noble Ones, Creating evil through their words and intentions."

「諸比丘！世界中間，復有諸風，名曰熱惱。諸比丘！彼等諸風，若來至此四洲界者，此四洲界所有眾生，生者住者，一切身分，悉皆散壞消滅無餘。譬如葦荻若被刈已，不得水灌，皆當乾壞，無有遺餘。如是如是，諸比丘！世界中間，所有諸風，名熱惱者，若來至此四洲界時，此四洲界所有眾生，一時皆悉乾壞無餘，亦復如是。但以內鐵圍山、大鐵圍山二山所障，是故彼風不來到此。

> "Monks, in the vast space between worlds, there are winds known as the Scorching Winds. If these winds were to reach the Four Great Continents, every being living there, whether just born or already dwelling, would have their bodies completely shattered and utterly destroyed, leaving nothing behind. It would be like a field of reeds or rushes that, after being cut, withers and dries up completely without a drop of water to sustain it—nothing remains. In exactly the same way, monks, if those Scorching Winds from the space between worlds were to reach the Four Great Continents, all beings there would instantly dry up and be annihilated without a trace. However, because they are blocked by the inner Iron Ring Mountains and the outer Great Iron Ring Mountains, these winds never arrive here."

「諸比丘！彼鐵圍山、大鐵圍山，能作如是最大利益，為此四洲四世界中諸眾生等作依止業。

> “Monks, those Iron Surrounding Mountains and Great Iron Surrounding Mountains provide such great benefits, serving as a foundation of support for all beings in the four continents and the fourfold world.”

「復次，諸比丘！世界中間，所有諸風，吹彼地獄燒煮眾生，身肉脂髓，種種不淨，臭穢之氣，甚可畏惡。諸比丘！其風若來至此四洲世界中者，四洲世界所有眾生，乃至住者，一切盲冥無復眼目，以其臭氣極猛盛故。然由鐵圍及大鐵圍二山為障，遮礙彼故不來至此。

> Furthermore, monks, consider the winds that blow through the spaces between worlds, carrying from the hells the scorched and boiled beings—their flesh, fat, marrow, and all kinds of filth—producing a foul, terrifying stench. Monks, if such winds were to reach the world of our four continents, every living being dwelling there would be struck blind, their sight lost forever, because the stench is so overpowering. However, thanks to the barrier formed by the Iron Circle Mountains and the Great Iron Circle Mountains, these winds are blocked and prevented from reaching us.

「諸比丘！彼內鐵圍及大鐵圍二種大山，乃能為此四洲世界諸眾生等，作如是比最大利益，成諸眾生依止業故。復次，諸比丘！世界中間，更有大風，名僧伽多。諸比丘！彼風若來至此世界，則此世界四種大洲及八萬四千諸餘小洲，并餘大山、須彌山王，悉能吹舉去地或高一俱盧奢，舉已能令分散破壞；乃至二三四五六七俱盧奢，既擎舉已，悉能令其星散破壞；乃至擎舉高一由旬，星散破壞，亦如前說。如是二三四五六七由旬，擎舉破壞，悉令分散；乃至一百由旬，既擎舉已，分散破壞；二三四五六七百由旬，既擎舉已，分散破壞，亦復如前。乃至一千由旬，二三四五六七千由旬，擎舉之已，分散破壞。諸比丘！譬如壯夫手把麥䴬，把已高舉，末令粉碎，於虛空中，分散棄擲，令無遺餘。如是如是，諸比丘！彼世界中間最大猛風，名僧伽多，其風若來至此四洲，爾時此界四種大洲，及八萬四千諸餘小洲，一切諸山、并須彌山王，悉能高舉，至一俱盧奢，分散破壞，略說如前；乃至舉高七千由旬，分散破壞，亦復如是。諸比丘！但由內鐵圍山、大鐵圍山二山障故，不來至此。諸比丘！彼內鐵圍山、大鐵圍山二山威德，有大利益，乃能如是，為此四洲四世界中諸眾生等作依止業。

> "Monastics, the two great mountain ranges—the Inner Iron Ring and the Outer Iron Ring—provide the greatest benefit to all beings in the four continents and their worlds, serving as their foundation for existence. Furthermore, monastics, in the space between worlds, there exists a powerful wind called Sangsata. If this wind were to reach this world, it would lift the four great continents, the eighty-four thousand smaller islands, and all the mountains—including Mount Sumeru—and blow them apart. It could lift them a distance of one krosa (about a quarter mile), shattering them into pieces; or two, three, four, five, six, seven krosas, scattering them all. It could even lift them one yojana (about seven miles), breaking them apart, and so on for two, three, four, five, six, seven yojanas, up to one hundred, two hundred, three hundred, and even seven hundred yojanas, each time scattering and destroying everything in its path. Eventually, it could lift and destroy everything up to a thousand, two thousand, or even seven thousand yojanas. Monastics, imagine a strong man grabbing a bundle of dry grass, lifting it high, and crushing it into dust, then scattering it in the air with nothing left behind. In the same way, that fierce wind, Sangsata, if it came to the four continents, would lift and shatter the four great continents, the eighty-four thousand smaller islands, and all the mountains, including Mount Sumeru, scattering them to pieces—whether at one krosa or up to seven thousand yojanas. However, monastics, it is only because the Inner and Outer Iron Ring mountains block its path that this wind never reaches us. Thus, the power and benefit of these two great mountains are immense, providing a stable foundation for all beings in the four continents and their worlds."

「復次，諸比丘！當閻浮洲南二鐵圍山外，有閻魔王宮殿住處，縱廣正等六千由旬，七重牆壁、七重欄楯、七重鈴網，其外七重多羅行樹，周匝圍遶。雜色可觀，七寶所成，所謂金銀琉璃、頗梨赤珠、車𤦲瑪瑙等之所成就。於其四方各有諸門，一一諸門，皆有却敵樓櫓臺殿、園苑花池。是諸花池及園苑內，有種種樹，其樹各有種種眾葉、種種妙花、種種美果，彌滿遍布。種種諸香，隨風遠熏。種種眾鳥，各各和鳴。復次，諸比丘！彼閻魔王，以其惡業不善果故，於夜三時及晝三時，自然而有赤融銅汁，在前出生。當於是時，其王宮殿，即變為鐵，於先所有五欲功德在目前者，皆沒不現。若在宮內，即於宮內如是出生。時，閻魔王見此事已，怖畏不安，諸毛皆竪，即便出外。若在宮外，即復於外如是出生。時，閻魔王心生怖畏，顫動不安，身有諸毛，一時皆竪，即走入內。時，守獄者取閻摩王，高舉𢷏之，置熱鐵地上，其地熾燃，極大猛盛，光焰炎赫，𢷏令臥已，即以鐵鉗，開張其口，以融銅汁，瀉置口中。時，閻摩王被燒脣口；燒脣口已，次燒其舌；既燒舌已，復燒咽喉；燒咽喉已，復燒大腸及小腸等，次第燋燃，從下而出。當於爾時，彼閻摩王，作如是念：『一切眾生，以於往昔身作惡行、口作惡行、意作惡行，是故彼等皆受如是種種異色無量苦惱心不憙事。如地獄中諸眾生等，今我此身并餘眾生，與閻摩王同作業者，亦復如是。嗚呼！願我從今捨此身已，更得身時，俱於人間相逢受生，令我爾時於如來法中當得信解，得信解已，我於彼處復當更得信解具足，剃除鬚髮，著袈裟衣，得正信解，從家出家。我於爾時，既出家已，和合不久，便於善男子為何事故，得正信解，從家出家，無上梵行所盡之處、現見法中，自得通證。具足證已，願我當言：「我今生死已盡，梵行已立，所應作者，皆已作訖，更不復於後世受生。」』

> Furthermore, monks, outside the southern end of Jambudvipa, beyond two iron mountain ranges, lies the palace of King Yama. It measures six thousand yojanas in both length and width. It is surrounded by seven layers of walls, seven layers of railings, and seven layers of bell nets. Beyond these are seven rows of palm trees, encircling it all around. The palace is magnificent, with a variety of colors, and is built from seven precious materials: gold, silver, lapis lazuli, crystal, red pearls, agate, and carnelian. In each of the four directions, there are gates, each with watchtowers, ramparts, towers, pavilions, gardens, and lotus ponds. In those ponds and gardens grow various trees, each bearing varied leaves, beautiful flowers, and delicious fruits, filling the area everywhere. Various fragrances drift far on the wind. Various birds sing in harmony. Furthermore, monks, due to King Yama’s evil deeds and unwholesome karma, at each of the three watches of the night and the three watches of the day, a pool of molten red copper spontaneously appears before him. At that moment, his palace instantly turns to iron, and all the objects of the five senses and pleasures that were previously before him vanish. If he is inside the palace, the pool of molten copper appears there inside. When King Yama sees this, he becomes terrified and anxious, his hair standing on end, so he runs outside. If he is outside, it then manifests there. Then, trembling with fear and shaking, his hair all standing on end, King Yama runs back inside. The wardens of hell then seize King Yama, lift him up, and throw him down onto a red-hot iron ground, which is fiercely blazing with immense, radiant flames. After throwing him down, they force him to lie flat. They then pry open his mouth with iron tongs and pour molten copper into it. The molten copper burns King Yama’s lips and mouth first, then it burns his tongue, then his throat, then his stomach, and then his intestines, burning everything in sequence before flowing out from below. At that time, King Yama thinks: ‘All beings, because they previously committed evil deeds with their body, speech, and mind, now undergo these various, immense, unpleasant sufferings in different forms. Just like the beings in hell, the same applies to me and all others who have committed the same actions as King Yama. Ah! May it be that after passing from this body, I will be reborn among humans. I pray that at that time, I will gain faith and understanding in the teachings of the Tathagata. Having gained that faith, may I live a life of faith with full understanding, shave off my hair and beard, put on a monastic robe, and, with true faith, leave the home life. After I have left home, I may soon realize, just as a good man seeking the truth, for what reason one gains faith and leaves home, the ultimate goal of the supreme holy life: realizing it within this very life, through direct knowledge, attaining the state of nirvana. Having realized it fully, I will then be able to declare: “Birth is ended, the holy life has been lived, what needed to be done has been done, and I will not be reborn again.”’

「諸比丘！彼閻摩王，復於是時，發如是等熏習善念。即於爾時，彼閻摩王所住宮殿，還成七寶，種種出生，猶如諸天五欲功德現前具足。爾時，閻摩王復作是念：『一切眾生，以身善行口意善行，便得快樂，唯願彼等各各皆受如是安樂。譬如空居諸夜叉輩，所謂我身及餘閻摩王，諸有眾生，同集業者。』

> Monks, at that moment, King Yama conceived such a virtuous thought. Instantly, his palace was once again adorned with the seven treasures, presenting a variety of splendors, much like the celestial beings enjoying the five desires of pleasure. Then King Yama thought: "May all beings experience happiness through good deeds in body, speech, and mind. I wish that each one may receive such joy. Just as is the case for the night-dwelling beings like myself and other Yama kings, and for all beings gathered here by common karma."

「諸比丘！有三天使在於世間。何等為三？所謂老、病、死也。諸比丘！有一種人，以自放逸，身行惡行、口行惡行、意行惡行，如是等人，身口及意皆行於惡。以此因緣，身壞命終，趣於惡道，生地獄中。諸守獄者，應時即來，驅彼眾生，至閻摩王前白言：『天王，此等眾生昔在人間，縱逸自在，不善和合，恣身口意行於惡行。以其身口及意行惡行故，今來生此。唯願天王，善教示之，善呵責之。』

> "Monks, there are three messengers in this world. What are these three? They are aging, sickness, and death. Monks, there is a type of person who, through carelessness, engages in harmful actions with their body, speech, and mind. Such a person—having done harm through body, speech, and mind—when their body breaks up and their life ends, they fall into a miserable state, born in hell. Then the guardians of hell immediately come and drag that being before King Yama, saying: 'Great King, these beings, when they were among humans, lived with reckless freedom, did not cultivate what is good, and indulged their body, speech, and mind in harmful deeds. Because they committed harmful deeds with body, speech, and mind, they have now come to be born here. We ask that the Great King teach them well and rebuke them properly.'"

「時閻摩王問罪人言：『汝善丈夫！昔在人間，第一天使，善教示汝、善呵責汝，豈得不見彼初天使出現生耶？』答言：『大天！我實不見。』時，閻摩王重復告言：『丈夫！汝豈不見，昔在世間為人身時，或作婦女、或作丈夫，衰老相現，摩訶羅時，齒落髮白，皮膚緩皺，黑黶遍體，狀若胡麻，膊傴背曲，行步跛蹇，足不依身，左右傾側，頸細皮寬，兩邊垂緩，猶若牛𩑶，脣口乾枯，喉舌燥澁，身體屈弱，氣力綿微，喘息出聲，猶如挽鋸，向前欲倒，恃杖而行，盛年衰損，血肉消竭，羸瘦尫弱，趣來世路，舉動沈滯，無復壯形，乃至身心，恒常顫掉，一切支節，疲懈難攝。汝見之不？』彼人答言：『大天！我實見之。』時，閻摩王復告之言：『汝愚癡人，無有智慧。昔日既見如是相貌，云何不作如是思惟：「我今此身，亦有是法，亦有是事，我亦未離如是等法。我今具有如是老法，未得遠離。我當於身口意，亦可造作微妙善業，使我當有長夜利益安樂之報？」』

> Then King Yama asked the defendant: "Good sir! When you were previously living among humans, did the first celestial messenger instruct you well, admonish you, and show you the signs of aging appearing in the world? Did you not see this?" The person replied, "Great lord, truly I did not see it." King Yama then spoke again: "Sir, when you were once a human being in this world, whether as a woman or a man, did you not see the appearance of old age? For example, your teeth falling out, your hair turning white, your skin becoming loose and wrinkled, dark spots covering your body like sesame seeds, your back hunched, your gait unsteady as you hobble, your feet not supporting your body, swaying side to side, your neck thin with loose skin drooping on both sides like a cow's dewlap, your lips dry, your throat rough, your body weak and frail, your energy fading, your breathing labored like pulling a saw, leaning forward as if about to fall, walking with a staff, your prime years worn away, your blood and flesh depleted, thin and feeble, heading toward the next world, your movements heavy and sluggish, no longer in your strong form, even your mind and body constantly trembling, every limb tired and unmanageable—did you not see this?" The person replied, "Great lord, truly I saw it." Then King Yama said, "You foolish person, devoid of wisdom. Since you saw such signs, why did you not think: 'This body of mine has the same nature, the same condition. I have not escaped these things. I still possess these aspects of aging, have not yet transcended them. I should cultivate wholesome deeds through body, speech, and mind, so that I may enjoy lasting benefit, happiness, and peace.'"

「爾時，彼人復答言：『大天！我實不作如是思惟。何以故？以心縱蕩行放逸故。』時，閻摩王又更告言：『汝愚癡人，若如是者，汝自懈怠行放逸故，不修身口及意善業。以是因緣汝當長夜得大苦惱，無有安樂，是故汝當具足受此放逸之罪，得如是等惡業果報，亦如諸餘放逸眾生受此罪報。又汝諸人，此之苦報惡業果者，非汝母作、非汝父作、非汝兄弟作、非姉妹作、非國王作、非諸天作，亦非往昔先人所作，是汝自身作此惡業，今還聚集受此報也。』

> At that time, the person replied, "Great Lord! I truly did not think that way. Why? Because my mind was reckless and I acted with abandon." Then King Yama said to him again: "You foolish person, if this is the case, then it is due to your own laziness and reckless behavior that you have failed to cultivate good deeds in body, speech, and mind. Because of this, you will experience great suffering and no peace for a long time. Therefore, you must fully bear the consequences of your abandon—this and other evil karmic results, just as all other reckless beings receive such retribution. Furthermore, all of you, this suffering and evil karmic result is not created by your mother, nor your father, nor your siblings, nor the king, nor the gods, nor even your ancestors. It is your own actions that created this evil karma, and now it returns to you as your own retribution."

「爾時，閻摩王，具以如是第一天使，善加教示，呵責彼已，復以第二天使，善教示之，善呵責之。告言：『諸人，汝豈不見第二天使世間出耶？』答言：『大天，我實不見。』王復告言：『汝豈不見，昔在世間作人身時，若婦女身、若丈夫身，四大和合，忽爾乖違，病苦所侵，纏綿困篤，或臥小床、或臥大床，以自糞屎汙穢於身，宛轉其中，不得自在。眠臥起坐，仰人扶侍，洗拭抱持，與飲與食，一切須人，汝見之不？』

> Then Yama, having thus admonished them with the first heavenly messenger and rebuked them thoroughly, proceeded to instruct them with the second heavenly messenger, saying: "People, did you not see the second heavenly messenger arise in the world?" They replied: "Great King, truly we did not see." The king further said: "Did you not see, when you were human in the world—whether as a woman or a man—that the body, composed of the four elements, suddenly fell into disharmony, afflicted by illness, bedridden and seriously weakened? You would lie on a small bed or a large bed, your body soiled by your own excrement and urine, writhing in it, unable to be at ease. When sleeping, lying, rising, and sitting, you depended on others for support, washing, wiping, holding, feeding, and drinking—everything required the help of others. Did you see this?"

「彼人答言：『大天！我實見之。』王復告言：『癡人！汝見如是；若巧智者，云何不作如是思惟：「我今亦有如是之法，我今亦有如是之事，我亦未離如是之患法，我亦自有如是患事。既未免脫，應自覺知，我今亦可作諸善業，若身若口若意善業，令我當來長夜得於大利益事大安樂事？」』彼人答言：『不也，大天！我實不作如是思惟。以懈怠心行放逸故。』

> The man replied, “Great King, I truly did see it.” The king then said, “Fool! You see such things, but if you were wise, wouldn’t you think to yourself: ‘I too have this nature. I too have such conditions. I too have not escaped these afflictions; I also have these same problems. Since I have not yet been liberated, I should recognize this and use it as a call to action. I can now perform good deeds—whether through body, speech, or mind—so that in the long future of my journey, I may gain great benefit and great peace.’?” The man replied, “No, Great King. I did not truly think in that way. Because of my laziness and heedlessness, I live in disregard.”

「王復告言：『癡人！汝今既是行放逸者，懶惰懈怠不作善業，若身、若口、若意善業，汝何能得長夜利益及安樂報？是故汝當修行善事。若行放逸，隨放逸故，汝此惡業，非父母作、非兄弟作、非姉妹作、非王非天，亦非往昔先人所作、非諸沙門及婆羅門等之所造作。此之惡業汝既自作，汝還自受此果報也。』

> The king continued, saying: "Ignorant one! You have been reckless and lazy, neglecting to do good deeds—whether of body, speech, or mind. How could you expect to gain lasting benefit and happiness in the future? Therefore, you must cultivate goodness. If you persist in being reckless, this evil karma of yours was not created by your parents, your brothers, your sisters, the king, or celestial beings. Nor was it made by your ancestors, or by any monks or brahmins. This evil karma is entirely your own doing, and you will have to face its consequences yourself."

「時，閻摩王次以如是第二天使，善加教示，呵責彼已，更以第三天使，善教示之，善呵責之。語言：『汝愚癡人！汝昔人間作人身時，豈可不見第三天使世間出耶？』答言：『大天！我實不見。』時，閻摩王復告之言：『汝愚癡人！在世間時，豈復不見，若婦女身、若丈夫身，隨時命終，置於床上，以雜色衣，而蒙覆之，將出聚落，又作種種斗帳軒蓋，周匝莊嚴。眷屬圍遶，絕棄瓔珞，舉手散髮，灰土坌頭，極大悲惱，號咷哭泣，或言：「嗚呼。」或言：「多多。」或言：「養育。」舉聲大叫，搥胷哀慟，種種語言，酸哽楚切。汝悉見不？』答言：『大天！我實見之。』時，閻摩王復告之言：『癡人！汝昔既見如此等事，何不自作如是思惟：「我今亦有如是之法，我身亦有如是之事。我既未脫如是事者，我亦有死，亦有死法，未得免離。我今宜可作諸善業，若身若口若意善業，為我長夜得大利益得安樂故。」』爾時，彼人答言：『大天！我實不作如是思惟。何以故？以放逸故。』

> Then King Yama, having properly admonished that person with the second heavenly messenger and having rebuked him in such a manner, proceeded once more to teach him thoroughly with the third heavenly messenger, saying: "You foolish person! When you were once a human being in the world, did you not see the third heavenly messenger appearing among people?" The person replied: "Great King, I truly did not see him." Then King Yama said to him again: "You foolish person! While you lived in the world, did you not see the following? Whether a woman or a man, when their time came to an end, they were laid upon a bed, covered with various colored cloths, and carried out of the village. Various canopies, curtains, and carriages were arranged all around in solemn decoration. Surrounded by grieving relatives, they tore off their ornaments, raised their hands in despair, let their hair fall loose, covered their heads with ashes and dust, and wept with extreme sorrow, wailing and crying out. Some called out 'Alas!' Some cried 'No, no!' Some said 'My provider!' They shouted loudly, beat their chests in agony, and spoke many weeping, heart-wrenching words. Did you see all this or not?" The person replied: "Great King, I truly did see it." Then King Yama said to him again: "Foolish person! Since you witnessed such things, why did you not think to yourself: 'I too am subject to this same condition. I too will experience this same situation. Since I have not yet escaped from such things, I too must die and am not yet free from death. I should therefore perform good actions— whether bodily, verbal, or mental deeds— so that they may bring me great benefit and happiness over the long night of existence.'" At that time, that person replied: "Great King, I truly did not think that way. Why was that? Because of heedlessness."

「時，閻摩王復告之言：『癡人！汝今既是放逸行者，以放逸故，不作善業，亦不為汝長夜利益！長夜安樂故，聚集其餘身口意善。是故汝今有如是事，謂放逸行，以放逸故，汝自造此惡不善業。汝此惡業，非父母作、非兄弟作、非姉妹作、非王非天，亦非往昔先人所作，又非沙門婆羅門作。汝此惡業是汝自作，自聚集故，得此果報，汝還自受。』時，閻摩王，具足以此第三天使，教示呵責彼諸罪人，呵責訖已，勑令將去。時，守獄者，即執罪人兩足兩臂，以頭向下，以足向上，遙擲置於諸地獄中。」爾時，世尊說此偈言：

> Then King Yama said to them: "Fools! Now you have lived a life of negligence. Because of your negligence, you did not do good deeds, nor did you accumulate goodness in body, speech, and mind—the very things that would have brought you lasting benefit and peace over the long course of time. Therefore, because of your negligence, you have brought this upon yourself. This evil unwholesome deed you have done is your own doing. It was not created by your parents, nor by your brothers, nor by your sisters, nor by a king or a god, nor by your ancestors of the past, nor by any renunciant or priest. This evil deed was done by you yourself; it was accumulated by you yourself, and it is this that now yields its result. This result you must bear yourself." Having fully admonished and reproached the sinners with this third heavenly messenger, King Yama ordered the wardens to take them away. Then the guardians of hell grabbed the sinners by their feet and arms, turned them upside down, and hurled them into the various hells. At that time, the World-Honored One spoke this verse:

「眾生造作惡業已， 死後墮於惡趣中，時閻摩王見彼來， 以悲愍心而呵責：『汝昔在於人間時， 可不見於老病死？此是天使來告示， 云何放逸不覺知？縱身口意染諸塵， 不行施戒自調伏，如此云何名有識， 而不造作利益因？』爾時如法閻摩王， 作是呵責罪人已，彼人喘息心驚怖， 舉身顫掉白王言：『我昔由隨惡朋友， 聞諸善法心不喜，貪欲瞋恚所纏覆， 不作自利故損身。』王言：『汝不修善因， 唯造種種諸惡業，癡人今日當得果， 受彼業故來地獄。如此一切諸惡業， 非父非母之所作，亦非沙門婆羅門， 又非國王諸天造。此但是汝自所作， 諸惡業種不淨故，自既作此諸惡業， 今當分受此惡果。』彼王以是三天使， 次第教示呵責已，於是獄主閻摩王， 棄捨罪人令將去。閻摩世中居住者， 即前執取諸罪人，牽將趣於地獄所， 極大可畏毛竪處。四邊相向有四門， 四方四維皆齊整，周迴院牆悉是鐵， 四面復以鐵為欄。熾燃熱鐵以為地， 光焰猛盛烟火合，遙見可畏心破裂， 嚴熾炎赫不可向。猶如一百由旬內， 大火熾燃悉彌滿，其中所燒眾生類， 皆由往昔作惡因。被三天使之所訶， 而心放逸無覺察，彼等於今長夜悔， 皆由往昔下劣心。諸有智慧眾生等， 若見天使來開導，應當精勤莫放逸， 此聖法王善巧說。既見聞已當驚恐， 諸有生死窮盡處，一切無過於涅槃， 種種患盡無有餘。至彼安隱則快樂， 如是見法得寂滅，所謂已度諸恐怖， 自然清淨得涅槃。

## 起世經卷第四

> Volume 4 of the Sutra of the Genesis of the World