---
title: "佛說立世阿毘曇論 · 9 外園隔地獄"
description: "佛說立世阿毘曇論由真諦三藏於南朝陳代譯出，屬阿毘曇類論典。該論以佛教宇宙觀為核心，系統闡述世間與出世間的結構、眾生業力與輪迴關係，並詳釋世界成住壞空過程。其內容融合說一切有部思想，兼具經律論三藏特質，為研究早期佛教宇宙論與哲學體系的重要文獻。該論不僅助益修行者理解因果法則，亦為漢傳阿毘曇學發展奠定基礎，在佛教思想史與典籍傳承中具有承先啟後的地位。"
url: "https://rushiwowen.co/en/r/cmcwz7lvo021qjl040y7yvu28"
---

### 第九外園隔地獄品

> Chapter 9: The Hell of the Outer Garden Enclosure

「八地獄外四方圍遶，各有四重圍隔地獄。何等為四？一熱灰地獄、二者糞屎地獄、三者劍葉地獄、四烈灰汁地獄。如是四重次第圍遶，一一地獄如是應知。若次第說，有地獄名熱灰。是諸罪人從大地獄出，見外熱灰如平坦空地，見此相已起如是心：『我今決應往彼。』於是罪人往到彼中，脚踐熱灰皮肉即爛，譬如蠟塊投猛火中，隨其舉脚皮肉還復。或時至膝或時至臍、或時至頸或沒不現。此中無數由旬周章漫走，受上上品苦難可堪忍，極堅極強最為痛劇，乃至惡業受報未盡求死不得。昔行何業受此果報？昔在人中，取有命眾生擲置火中，或熱灰中或熱砂中，或邪婬他婦過世法則入他境界，或出家破戒行住坐臥僧伽藍中，或起惡心，或蹋踐四支提境界及履支提影，以此業報於中受生；復有種種諸惡業報於中受生，復次諸增上業感彼中生。彼中生已，受用種種不善業報。

> “Around the eight great hells, on all four sides, there are four encircling barrier hells. What are these four? The first is the Hell of Burning Ashes, the second is the Hell of Excrement and Filth, the third is the Hell of Sword-Leaves, and the fourth is the Hell of Scorching Lye. These four kinds encircle one another in succession. One should understand that this applies to each of the hells in turn. If described in order, there is a hell called Burning Ashes. When sinners emerge from the great hells, they see on the outside the burning ashes looking like a level, open plain. Upon seeing this sight, they think: 'I should definitely go there now.' Then the sinners go there, and as their feet tread on the burning ashes, their skin and flesh are scorched and destroyed, just as a lump of wax thrown into a raging fire burns up. As they lift each foot, their skin and flesh grow back again. At times the ashes reach their knees, at times their navel, at times their neck, or they sink down completely out of sight. Here, for countless leagues (yojanas), they run aimlessly in confusion, suffering the most severe and unbearable agony—utterly intense, utterly hardened, the most excruciating pain. Even so, until the retribution for their evil deeds is exhausted, they cannot die even if they wish. What deeds done in the past bring about this result? In their former human lives, they took living beings and threw them into fire, or into burning ashes, or into scorching sand. Or they committed adultery, transgressing the laws of the world and entering the domain of others. Or, having become monastics, they broke the precepts, and while walking, standing, sitting, or lying down within monastery grounds, they harbored malicious thoughts. Or they trampled upon the domains of the four types of stupas (caityas) or walked upon the shadows of stupas. Because of such karmic deeds, they are reborn in this place. There are also many other kinds of evil karmic retributions leading to rebirth here. Furthermore, various intensified karmic forces bring them to be born in this place. Once born there, they experience all kinds of suffering resulting from their unwholesome deeds.

「第二地獄名曰糞屎。是中罪人出熱灰獄外，見糞屎如涼花池，見已起如是心：『我今決定必應往彼。』是時罪人往入彼中，入其中已有無數虫，虫口堅利皆如劍鋒，鑽破皮肉乃至筋骨，噉食其髓。復有諸虫從鼻孔入，食其五藏；或從耳入、或從眼入、或從口入、或從小大道入，並唼食五藏。復有大虫含嚼罪人，血肉既盡，吐出其骨如棄棗核。具受如是上上品苦，難可堪忍，極堅極強最為痛劇，乃至惡業受報未盡求死不得。昔行何業受此果報？昔在人中取有命眾生，擲置糞坑或不淨處乃至溝瀆，以此業報於中受生；復有種種諸惡業報於中受生，復次諸增上業感彼中生。彼中生已，受用種種不善業報。昔行何業受虫食噉困苦果報？昔在人中，或令蛇、狗、蜈蚣、鼉、鰐之屬嚙嚼有命眾生，或起惡心受用五塵，由此業報於彼中生，受鑽破食噉如是等苦。」而說偈言：

> "The second hell is called Excrement and Filth. Those who suffer there leave the hot ash hell and see a cesspool that looks like a cool lotus pond. Seeing it, they think: 'I must surely go there now.' So they head into it, and once inside, they find countless worms with mouths as hard and sharp as sword blades. These worms bore through skin and flesh down to sinew and bone, and feed on the marrow. Other worms enter through the nostrils and eat the five organs; some enter through the ears, some through the eyes, some through the mouth, and some through the lower passages—all devouring the internal organs. There are also larger worms that chew on the sinner whole. When the flesh and blood are spent, they spit out the bones like discarded date pits. Thus they endure the most severe suffering of the highest order—unbearable, excruciating, utterly relentless—and until their evil karma is exhausted, they cannot even die to escape it. What deeds in the past led to this retribution? In former lives, those who cast living beings into cesspits, filthy places, or gutters are reborn here. Various other evil deeds and aggravated karmas also bring beings into this place. Once born here, they experience all manner of unwholesome karmic consequences. What acts brought the torment of being eaten by worms? In former lives, they caused snakes, dogs, centipedes, alligators, or crocodiles to bite and chew living beings, or indulged the five senses with malicious intent. Through such karma they are reborn here and suffer these piercings and devourings." Then a verse is spoken:

「已渡糞屎獄， 見可愛樹林，具欝茂枝條， 往彼欲求樂。」

> "Having crossed the hell of filth and dung, One sees a lovely grove, With branches lush and full— Going there, seeking delight."

「如是林中有老烏、白頸鴉、鷹、鶚、鷲鳥等，是地復有豺、狗、野干、虎、狼、師子等，身皆長大。是諸禽獸嚙㺗罪人，如倒生樹食噉其肉，皮血肉盡唯餘骨在。時諸罪人受此啄害，上上品苦難可堪忍，極堅極強最為痛劇，當時悶絕，冷風復吹皮肉更生，復受噉食，乃至果報未盡求死不得。昔行何業受此噉食？昔在人中，令虎狼師子噉食有命眾生，或放鷹犬獵諸禽獸，由此等業彼中受生，受食噉報；有種種諸惡業報於中受生。昔行何業被冷風吹？昔在人中，畜養眾生使令肥壯，欲得多肉，以是業報得冷風吹。

> Thus, in that forest there are old crows, white-necked ravens, eagles, ospreys, and vultures. On that ground, there are also jackals, dogs, wild foxes, tigers, wolves, and lions, all of large size. These beasts bite and tear at the sinners, like trees falling upside down, devouring their flesh. When the skin, flesh, and blood are gone, only bones remain. At that time, the sinners suffer this pecking and tearing—the highest grade of suffering, unbearable, extremely intense, severe, and most agonizing. They faint on the spot, but a cold wind blows again, and their skin and flesh are reborn, only to be devoured once more. Until their karmic retribution is exhausted, they cannot die even if they seek death. What deeds did they perform in the past to suffer this devouring? In the past, while among humans, they caused tigers, wolves, and lions to devour living beings, or released hawks and hounds to hunt various birds and animals. Because of these deeds, they are reborn in that place and undergo the retribution of being eaten. There are various kinds of evil karmic retributions in which they are reborn. What deeds did they do in the past to be blown by the cold wind? In the past, while among humans, they raised living beings to make them fat and strong, desiring to obtain more meat. Because of this karmic retribution, they are blown by the cold wind.

「第三地獄名曰劍葉。是諸罪人已度糞屎地獄，見劍葉地獄，心起愛著如菴羅林。是劍林路有諸鏘刺，匕首剃刀、刀劍鋒刃，遍布其地。時諸罪人行此林路，備受鑽刺等苦，得入大林。時無數千眾生入此林已，惡業因緣，大風卒起，雨諸器仗，所謂劍雨、箭雨、劍雨、鐇斧等雨，隨所著處身分斷絕、頭首分離，如斫木柄布散狼藉。或雨鐵戈從頂貫地，動轉不得。受此殘害上上品苦，極堅極強最為痛劇，乃至惡業受報未盡求死不得。昔行何業受此果報？昔在人中行鬪戰事，與人刀仗遣令鬪戰，作如是言：『汝等用此器仗取彼國土，長圍四合聚集多人肆意殺害。』由此業報於彼中生；復有種種業報於中受生，復有增上業報感彼中生。彼中生已，受用種種不善業報。劍葉地獄竟。

> The Third Hell is called the Sword-Leaf Hell. Those sinners who have already endured the Excrement Hell now see the Sword-Leaf Hell and feel a longing for it, as if it were a grove of mango trees. This sword-forest path is covered with thorns and spikes—daggers, razors, knives, and sharp blades scattered across the ground. As the sinners walk this path, they suffer piercing and stabbing pains before finally entering the great forest. Once countless thousands of beings enter this forest, due to their evil karma, a fierce wind suddenly rises, raining down weapons of all kinds—swords, arrows, blades, and battle-axes. Wherever these strike, their bodies are severed and their heads torn apart, scattered about like chopped firewood. Sometimes iron spears rain down, piercing through their heads and into the ground, leaving them unable to move. They endure these mutilations with suffering of the highest degree—intense, relentless, and utterly agonizing. Until their evil karma is fully spent, they beg for death but cannot die. What deeds in the past led to this retribution? In former lives, these beings engaged in warfare and handed weapons to others, urging them to fight, saying: “Use these weapons to seize that land, surround it on all sides, gather many people, and slaughter without mercy.” Because of this karma, they are reborn in that place. There are also various other karmic deeds that bring rebirth there, and still others of grave severity that lead to birth in that realm. Once born there, they experience the fruits of all their unwholesome actions. This completes the account of the Sword-Leaf Hell.

「第四地獄名烈灰汁。是諸罪人從劍葉樹林出，見烈灰汁，言是清冷江水，心起愛著往入江中。是等罪人先在劍林遍身破裂，入此江水，身併爛壞血肉都盡，唯筋骨相連逐水浮漾。受此殘酷上上品苦，極堅極強最為痛劇，乃至惡業受報未盡求死不得。昔行何業受此果報？昔在人中取有命眾生，熱油煎灌或糖或蠟，或煮死屍取汁澆灌，或不淨穢身入園人所用池井洗濯，以此業報於中受生；復有種種諸惡業報於中受生，復有增上業報感彼中生。彼中生已，受用種種不善業報。灰河兩岸有諸獄卒無量千數，身並長大，執叉戟等守視罪人。有時罪人語獄卒言：『官！我今大飢。』獄卒即以叉取擲置岸上，或用鉗鉤擘開其口，燒熱鐵丸恒有光炎，捉內口中唇口焦燃，咽胸心腹五藏腸胃，並皆潰爛丸從下出。是諸罪人受此酷害，上上品苦難可堪忍，極堅極強最為痛劇，乃至惡業受報未盡求死不得。昔行何業受此果報？昔在人中，以毒食飴他或鴆殺人，或出家破戒食國土供養，或妄語惡口，如是等業受此果報，彼中受生；復有種種諸惡業報於中受生，復次諸增上業感彼中生。彼中生已，受用種種不善業報。有時罪人語獄卒言：『官！我今大渴。』獄卒即以叉取罪人擲置岸上，或用鉗鉤擘開其口，烊熱鐵汁恒有光炎，灌其口中唇口焦燃，咽胸心腹五藏腸胃，並皆爛潰鐵汁下出。是時罪人受此酷害，上上品苦難可堪忍，極堅極強最為痛劇，乃至惡業果報未盡求死不得。昔行何業受此罪苦？昔在人中，取象馬等尿灌他口鼻，或以五辛辣汁澆他鼻口，或置毒飲中逼令他服，或勸他飲種種諸酒，或為利酤酒或自飲酒，或出家破戒受用國土供養、蘇油、糖、蜜等飲，或復飲他非所堪飲，以此業報於中受生；復有種種諸惡業報於中受生，復有增上業報感彼中生。彼中生已，受用種種餘不善業報。」重說偈言：

> \*\*The Fourth Hell: Boiling Lye\*\* The sinners emerge from the forest of sword-leafed trees and see the boiling lye before them. Mistaking it for cool, clear river water, they are drawn to it with attachment and leap in. Having already been torn and broken by the sword forest, their bodies now dissolve completely in this water—flesh and blood utterly destroyed, leaving only sinew and bone clinging together, bobbing and drifting on the current. They endure this cruel torment of the most extreme kind—the most intense, the most unbearable, the most agonizing pain. Even so, as long as the fruits of their evil deeds are not exhausted, they cannot die. What deeds in their past lives led to this retribution? In their former human existence, they took living beings and either poured hot oil over them or boiled them—whether in syrup or wax—or they boiled corpses to extract their fluids and poured them over others. Alternatively, they defiled sacred or public pools and wells by washing their filthy bodies in waters meant for communal use. These are the deeds that bring about this rebirth. There are also other kinds of evil deeds that lead to being born here, as well as aggravated offenses that pull them into this existence. Once born here, they must experience the bitter fruits of their unwholesome actions. On both banks of this river of lye stand countless jailers—tens of thousands in number—of gigantic stature, holding tridents and halberds, keeping watch over the sinners. Sometimes a sinner will cry out to the jailers: "Sir, I am starving!" The jailers then spear him with their forks and fling him onto the shore. Using pincers and hooks, they pry open his mouth. White-hot iron balls, perpetually blazing with flame, are thrust inside. His lips and mouth burn and char. His throat, chest, heart, belly, five organs, stomach, and intestines all ulcerate and rot away, and the iron ball passes through and falls out below. The sinners endure this savage abuse—the most severe suffering, so intense it is nearly impossible to bear. Yet as long as their evil karma is not exhausted, they cannot die. What deeds led to this punishment? In their former human lives, they poisoned others' food, or killed with poison, or—having broken their monastic precepts—still consumed the offerings of the nation. They also spoke falsehoods and used harsh language. These deeds bring about this retribution and rebirth here. There are likewise other evil deeds and aggravated offenses that lead to birth in this place. Once born here, they must fully experience the bitter fruits of their unwholesome actions. At other times a sinner might call out: "Sir, I am parched with thirst!" The jailers again spear the sinner and throw him onto the bank. Using pincers and hooks, they force his mouth open and pour molten iron—ever glowing with flame—down his throat. His lips and mouth burn and char. His throat, chest, heart, belly, five organs, stomach, and intestines all ulcerate and decay, and the molten iron passes through and flows out below. At this the sinner suffers such cruel torment—the most terrible suffering, unbearable in its intensity. Yet, so long as the fruits of his evil actions remain unspent, he cannot die. What past deeds produced this misery? In their former lives as humans, they took the urine of elephants and horses and forced it into others' mouths and noses. They poured spicy, bitter juices into others' nostrils and mouths. They hid poison in drinks and forced others to consume them. They urged others to drink all manner of alcohol. They sold liquor for profit, or drank it themselves. They broke their precepts as monastics yet partook of the nation's offerings—butter, oil, sugar, honey, and beverages. They also compelled others to drink what they could not bear to drink. These deeds give rise to rebirth here. Still other evil deeds, and still more aggravated offenses, also lead to birth in this place. And once born here, they must undergo all the remaining bitter consequences of their unwholesome actions. Then the Buddha proclaimed this verse: --- The boiling lye, like a river of fire, Receives those scorched by the forest of blades. Who falls there? Those who once in life, Poured searing pain on other living things. Their bodies break, their flesh dissolves, Bones alone float on the burning tide. The jailers stand with cruel hooks, Prying mouths that plead in agony. Iron balls of fire are forced within, Molten metal pours like liquid flame. For those who poisoned, lied, and broke their vows, No death will come till karma is repaid. Starving, thirsty, they beg in vain— Their cries are met with burning food and drink. Who sowed such seeds of torment in past days Now reaps this harvest, helpless in the flames. So know this truth: whatever deeds are done, Return in kind, no power can delay. The wise, who see, refrain from harming life, And turn their hearts toward the peaceful way.

「罪人出大獄， 見此熱灰中，猶如平廣地， 起愛即往彼。至已漫馳走， 無數諸由旬，舉下脚生爛， 備受上品苦。既出熱灰獄， 便見糞屎坑，廣長深百丈， 愛往謂花池。是中無數虫， 口堅利如鋒，穿皮噉血肉， 破筋骨食髓。復出糞坑已， 見劍林起愛，謂枝條嫩茂， 往彼欲求樂。林中種種鳥， 口喙利如針，㺗人如生樹， 食噉其血肉。是時既食已， 唯餘筋骨在，冷風一來吹， 皮肉更還復。怖畏起跳踊， 苦處作安想，路中受殘害， 入可畏劍林，是時身破裂， 極痛血洪流。出離此林已， 便復入灰河，如煮豆涌沸， 或沈或浮轉，沸烈灰汁中， 罪人亦如是。兩岸諸獄卒， 執叉刺其體，將出置地上， 逼使吞鐵丸，或復烊鐵汁， 求飲灌口中，焦爛遍身裏， 然後從下出。如是行惡人， 受此地獄苦，昔不修善業， 修行邪曲路。由起正思惟， 能離諸惡業，一向行善行， 是人度惡道。知善惡二業， 果報差別異，智人應離惡， 當種諸善根。復有別修行， 八直聖道分，為滅一切苦， 觀無餘四法。如來人天師， 如實見是已，故說園隔獄， 造惡人住處。」

> A sinner freed from the great prison Sees the burning ash before him, But takes it for smooth, open ground, And drawn by craving, rushes toward it. Arriving there, he runs in panic, Over countless leagues of scorching waste— Each step he lifts, his flesh burns through; He endures the most intense suffering. Once out of the hot ash pit, He sees a ditch of filth and excrement, Broad and long, a hundred fathoms deep, And drawn by craving, thinks it a lotus pond. Within it swarm countless worms, Their mouths hard and sharp as blades, Piercing his skin, devouring his flesh and blood, Breaking through bone and marrow to feed. Leaving the filth-pit behind, He sees a forest of swords and craves it, Taking the branches for soft, young shoots, And goes there seeking pleasure. In that grove, birds of every kind, With beaks as sharp as needles, Tear at him as if he were a living tree, Feasting upon his flesh and blood. When they have eaten their fill, Only sinew and bone remain— Then a cold wind begins to blow, And his skin and flesh grow back anew. Terrified, he leaps and bounds, Taking this place of torment for safety, Wounded along the way, He enters the dreadful sword-forest— His body is torn apart, Great pain floods through him, blood pouring out. When he finally escapes this grove, He plunges into the river of ash, Churning and boiling like beans in a pot, Now sinking, now rising, tossed about— In the seething, scalding ash-water, The sinner suffers just the same. On both banks stand the wardens of hell, Stabbing his body with their tridents, Dragging him out onto the ground, Forcing him to swallow balls of iron, Or pouring molten iron— He begs for drink, and it fills his mouth, Scorching and burning his whole frame, Then passing out from below. Thus one who does evil deeds Undergoes these torments of hell— For in the past he did no good, But walked the twisted paths of wrong. By arousing right intention, One can turn away from all evil deeds; And by walking steadily in goodness, That person crosses beyond the evil path. Understand that good and evil deeds Bring their own distinct fruits— The wise should turn from evil And plant the roots of every virtue. There is another practice— The Noble Eightfold Path— To end all suffering, Contemplating the four truths, leaving nothing out. The Thus-Come One, teacher of gods and humans, Saw this as it truly is, And therefore taught the Fenced Garden Hell— The dwelling place of those who do wrong.

園隔地獄品究竟。

> Here ends the chapter on the Gardens and the Hells.