Chinese
复生无岁数，其苦万倍于他犁之苦，苦不可言，是其类。其人长且大，寿人间四十八万岁为一日，三十日为一月，十二月为一岁，寿百二十八万岁为人间万七千二百八十亿岁。” 佛言：“火犁八，以恶多深且迟，恶少浅且易。犁者譬如人拘于狴牢为囚徒，报作于远，所死于野，家室半道。若堕水与此生，不得道至其死，入犁即苦，苦不可言，久久得出。所谓寒犁在天际间，有大山高二千里，主蔽风名山于雀卢山，冥无日月所不及逮，有蔽大山故冥，外有日月之王甚多，无央数寒犁中。 “第九犁名曰乌竟都，乌竟都一苦，当不卢都般呼二十，如人言暴而起之。人居此犁，寒不可言，无岁数身尽冻，数数暴而二十在。火中有声，已复为之，其折半如弩发折，以复续其分，以大石击大婴，痛不可言。已复不死，其靡如铁硙。已复硙其足，遍一身乃止。如此无岁数，如痛苦不可言。其人长且大，寿芥种百二十八斛，百岁去一实，芥种尽寿未尽，如是未能为万分持一，是其类。知佛道者出疾，人昼为恶，如夜无所犯，其人入犁，昼苦夜为恶，昼无所犯者，夜不乐不可言，故佛道不可不闻知。 “第十犁名曰泥卢都，泥卢都一苦，当乌竟都二十。其人长且大，寿芥种二百五十六斛，百岁去一实，芥种尽寿未 现代汉语译本： ‘复生’（Punarutpāda）犁的岁数没有定数，它所受的痛苦比其他犁的痛苦要大万倍，痛苦难以言说，这就是它的特点。那里的人又高又大，他们的一天相当于人间四十八万岁，三十天为一个月，十二个月为一年，寿命有一百二十八万岁，相当于人间一百七十二万八千亿岁。 佛说：‘火犁有八个，作恶多的人受苦深且时间长，作恶少的人受苦浅且时间短。犁就像人被囚禁在监狱里，被发配到远方劳作，死在荒野，家室离散。如果堕入水中，就像此生一样，无法得道直到死亡，进入犁狱就受苦，痛苦难以言说，很久才能出来。所谓的寒犁在天边，有一座高二千里的山，阻挡风，这座山的名字是雀卢山（Cakravāla），黑暗没有日月能够照到，因为有这座大山遮蔽所以黑暗，外面有很多日月之王，无数的寒犁就在其中。’ ‘第九个犁叫做乌竟都（Utpala），乌竟都犁受一次苦，相当于不卢都般呼（Arbuda Nirarbuda）犁的二十次，就像人突然暴怒一样。人居住在这个犁里，寒冷难以言说，没有岁数限制，身体完全被冻住，一次又一次地遭受二十倍的痛苦。火中有声音，已经再次为之，它断裂一半就像弩箭发射时断裂一样，又重新接上断裂的部分，用大石头击打大婴（Atata），痛苦难以言说。已经这样了还是死不了，它像铁磨一样碾磨。已经碾磨了他的脚，遍及全身才停止。这样没有岁数限制，这样的痛苦难以言说。那里的人又高又大，寿命是芥菜籽一百二十八斛，一百年取出一粒，直到芥菜籽用完寿命还没有结束，这样还不到万分之一，这就是它的特点。知道佛道的人能快速脱离，人白天作恶，如果晚上没有犯错，这样的人进入犁狱，白天受苦，晚上作恶，白天没有犯错的人，晚上不快乐，难以言说，所以佛道不可不闻知。’ ‘第十个犁叫做泥卢都（Nirarbuda），泥卢都犁受一次苦，相当于乌竟都犁的二十次。那里的人又高又大，寿命是芥菜籽二百五十六斛，一百年取出一粒，直到芥菜籽用完寿命还没有结束，'
English
English version: The 'Punarutpāda' (Rebirth) hell has no fixed duration; its suffering is ten thousand times greater than that of other hells, and the pain is indescribable. The beings there are tall and large, and their one day is equivalent to 480,000 years in the human realm. Thirty days make a month, twelve months make a year, and their lifespan is 1,280,000 years, equivalent to 17,280 billion years in the human realm.' The Buddha said, 'There are eight fire hells, where those who commit more evil suffer deeper and longer, and those who commit less evil suffer shallower and shorter. The hells are like people imprisoned in jails, exiled to work in distant lands, dying in the wilderness, and their families scattered. If they fall into the water, like this life, they cannot attain the Way until death. Entering the hells is suffering, the suffering is indescribable, and it takes a long time to get out. The so-called cold hells are at the edge of the sky, with a large mountain two thousand miles high, blocking the wind. This mountain is called Cakravāla (Iron Ring Mountains), where darkness prevails, and the sun and moon cannot reach. Because this great mountain blocks the light, it is dark. Outside there are many kings of the sun and moon, and countless cold hells are among them.' 'The ninth hell is called Utpala (Blue Lotus), and one suffering in the Utpala hell is equivalent to twenty sufferings in the Arbuda Nirarbuda (Blister, Burst Blister) hells, like a person suddenly becoming violently angry. People living in this hell experience indescribable cold, with no limit to their lifespan, their bodies completely frozen, and repeatedly suffering twenty times the pain. There is a sound in the fire, and it is done again, breaking in half like an arrow breaking when fired, and then rejoining the broken parts, striking the Atata (Groaning) with large stones, the pain is indescribable. Even so, they do not die, and it grinds like an iron mill. After grinding their feet, it stops only after covering the whole body. This goes on without limit, and the suffering is indescribable. The beings there are tall and large, and their lifespan is equivalent to one hundred twenty-eight '斛' (hú, a unit of volume) of mustard seeds, removing one seed every hundred years, and even when the mustard seeds are exhausted, their lifespan is not over. This is not even one ten-thousandth of their lifespan. Those who know the Buddha's path can escape quickly. People who do evil during the day, if they do not commit offenses at night, will enter the hells, suffering during the day and doing evil at night. Those who do not commit offenses during the day are unhappy at night, which is indescribable, so the Buddha's path must be heard and known.' 'The tenth hell is called Nirarbuda (Burst Blister), and one suffering in the Nirarbuda hell is equivalent to twenty sufferings in the Utpala hell. The beings there are tall and large, and their lifespan is equivalent to two hundred fifty-six '斛' (hú, a unit of volume) of mustard seeds, removing one seed every hundred years, and even when the mustard seeds are exhausted, their lifespan is not over.' -------------------------------------------------------------------------------- 尽。
Chinese
“第十一犁名曰乌略，乌略一苦，当泥卢都二十。其人长且大，寿芥种五百一十二斛百岁去一实，芥种尽寿未尽。 “第十二犁名曰乌满，乌满一苦，当乌略二十。其人长且大，寿芥种千二十四斛，百岁去一实，芥种尽寿未尽。 “第十三犁名曰乌藉，乌藉一苦，当乌满二十。其人长且大，寿芥种二千四十八斛，百岁去一实，芥种尽寿未尽。 “第十四犁名曰乌呼，乌呼一苦，当乌藉二十。其人长且大，寿芥种四千九十六斛，百岁去一实，芥种尽寿未尽。 “第十五犁名曰须健渠，须健渠一苦，当乌呼二十。其人长且大，寿芥种八千一百九十二斛，百岁去一实，芥种尽寿未尽。 “第十六犁名曰末头干直呼，末头干直呼一苦，当须健渠二十。其人长且大，寿芥种一万二千三百八十四斛，百岁去一实，芥种尽寿未尽。 “第十七犁名曰区逋涂，区逋涂一苦，当末头干直呼二十。其人长且大，寿芥种三万二千七百六十八斛，百岁去一实，芥种尽寿未尽。 “第十八犁名曰沈莫，沈莫一苦，当区逋涂二十。其人长且大，寿芥种六万五千五百三十六斛，百岁去一实，芥种尽寿未尽，大寒且苦，不可言不可为辞，皆万倍于他犁之苦，痛不可极。” 佛言：“十八 现代汉语译本 ‘第十一犁名叫乌略（Ulüe），乌略一苦，相当于泥卢都（Nilüdu）二十倍。那里的人又高又大，寿命以芥子衡量，五百一十二斛芥子，每年过一百年取出一粒，直到芥子用尽寿命还未结束。 ‘第十二犁名叫乌满（Üman），乌满一苦，相当于乌略二十倍。那里的人又高又大，寿命以芥子衡量，一千零二十四斛芥子，每年过一百年取出一粒，直到芥子用尽寿命还未结束。 ‘第十三犁名叫乌藉（Üjie），乌藉一苦，相当于乌满二十倍。那里的人又高又大，寿命以芥子衡量，二千零四十八斛芥子，每年过一百年取出一粒，直到芥子用尽寿命还未结束。 ‘第十四犁名叫乌呼（Ühu），乌呼一苦，相当于乌藉二十倍。那里的人又高又大，寿命以芥子衡量，四千零九十六斛芥子，每年过一百年取出一粒，直到芥子用尽寿命还未结束。 ‘第十五犁名叫须健渠（Xujianqu），须健渠一苦，相当于乌呼二十倍。那里的人又高又大，寿命以芥子衡量，八千一百九十二斛芥子，每年过一百年取出一粒，直到芥子用尽寿命还未结束。 ‘第十六犁名叫末头干直呼（Motouganzhihu），末头干直呼一苦，相当于须健渠二十倍。那里的人又高又大，寿命以芥子衡量，一万二千三百八十四斛芥子，每年过一百年取出一粒，直到芥子用尽寿命还未结束。 ‘第十七犁名叫区逋涂（Qubutu），区逋涂一苦，相当于末头干直呼二十倍。那里的人又高又大，寿命以芥子衡量，三万二千七百六十八斛芥子，每年过一百年取出一粒，直到芥子用尽寿命还未结束。 ‘第十八犁名叫沈莫（Shenmo），沈莫一苦，相当于区逋涂二十倍。那里的人又高又大，寿命以芥子衡量，六万五千五百三十六斛芥子，每年过一百年取出一粒，直到芥子用尽寿命还未结束，极其寒冷且痛苦，无法用言语形容，是其他犁的万倍痛苦，痛苦至极。’ 佛说：‘十八’
English
English version ‘The eleventh plough is called Ülüe (乌略). One suffering of Ülüe is equivalent to twenty times that of Nilüdu (泥卢都). The people there are tall and large, and their lifespan is measured in mustard seeds: five hundred and twelve *hu* of mustard seeds, with one seed removed every hundred years. Even when the mustard seeds are exhausted, their lifespan is not yet over. ‘The twelfth plough is called Üman (乌满). One suffering of Üman is equivalent to twenty times that of Ülüe. The people there are tall and large, and their lifespan is measured in mustard seeds: one thousand and twenty-four *hu* of mustard seeds, with one seed removed every hundred years. Even when the mustard seeds are exhausted, their lifespan is not yet over. ‘The thirteenth plough is called Üjie (乌藉). One suffering of Üjie is equivalent to twenty times that of Üman. The people there are tall and large, and their lifespan is measured in mustard seeds: two thousand and forty-eight *hu* of mustard seeds, with one seed removed every hundred years. Even when the mustard seeds are exhausted, their lifespan is not yet over. ‘The fourteenth plough is called Ühu (乌呼). One suffering of Ühu is equivalent to twenty times that of Üjie. The people there are tall and large, and their lifespan is measured in mustard seeds: four thousand and ninety-six *hu* of mustard seeds, with one seed removed every hundred years. Even when the mustard seeds are exhausted, their lifespan is not yet over. ‘The fifteenth plough is called Xujianqu (须健渠). One suffering of Xujianqu is equivalent to twenty times that of Ühu. The people there are tall and large, and their lifespan is measured in mustard seeds: eight thousand one hundred and ninety-two *hu* of mustard seeds, with one seed removed every hundred years. Even when the mustard seeds are exhausted, their lifespan is not yet over. ‘The sixteenth plough is called Motouganzhihu (末头干直呼). One suffering of Motouganzhihu is equivalent to twenty times that of Xujianqu. The people there are tall and large, and their lifespan is measured in mustard seeds: twelve thousand three hundred and eighty-four *hu* of mustard seeds, with one seed removed every hundred years. Even when the mustard seeds are exhausted, their lifespan is not yet over. ‘The seventeenth plough is called Qubutu (区逋涂). One suffering of Qubutu is equivalent to twenty times that of Motouganzhihu. The people there are tall and large, and their lifespan is measured in mustard seeds: thirty-two thousand seven hundred and sixty-eight *hu* of mustard seeds, with one seed removed every hundred years. Even when the mustard seeds are exhausted, their lifespan is not yet over. ‘The eighteenth plough is called Shenmo (沈莫). One suffering of Shenmo is equivalent to twenty times that of Qubutu. The people there are tall and large, and their lifespan is measured in mustard seeds: sixty-five thousand five hundred and thirty-six *hu* of mustard seeds, with one seed removed every hundred years. Even when the mustard seeds are exhausted, their lifespan is not yet over. It is extremely cold and painful, indescribable, and a million times more painful than the other ploughs, an extreme pain.’ The Buddha said: ‘Eighteen’ -------------------------------------------------------------------------------- 泥犁，人所犯以事善恶轻重入犁经。”
Chinese
佛言：“十八泥犁，凤凰龙下至小虫，凡十八泥犁，人行善多行恶少，出泥犁疾，行恶多行善少，出泥犁迟。” 佛言：“是安得鬼守，十八泥犁居处冥。佛始生时，天上天下，上至三十二天，其十八泥犁皆明。佛始得道时复一明，佛朝梵时复一明，佛始行道教授天下复一明，佛般泥日复一明，上至三十二天尽明，以知佛道不可不知，人为善多者上天，为恶多者入泥犁。若为畜生，知佛道不死，小人必长生，但数闻佛道，而不学生、不近善人、不闻善事，当离忧患。其笑佛道，入泥犁中深，佛故非之。人为恶，喜骂詈恶口，至老不止，天神恶之，使为禽兽畜生血气虫兽，子孙用正腊上家。” 佛言：“人不为善，去人类为虫畜，生家上与鬼，是安得鬼食乎？” 佛言：“人为善上天，后复生为人形。” 佛说十八泥犁经 现代汉语译本 ‘泥犁’（Niraya，地狱），是指人们根据生前所做善事恶事的轻重程度而进入的地方。” 佛说：‘共有十八种泥犁。从凤凰、龙到小虫，都包含在这十八种泥犁之中。人如果行善多而作恶少，就能迅速脱离泥犁；如果作恶多而行善少，脱离泥犁就会很慢。’ 佛说：‘这些地方由安得鬼（Ande ghost）看守，十八种泥犁的居所都是黑暗的。佛刚出生时，天上天下，上至三十二天，所有的十八泥犁都变得光明。佛刚得道时，又一次光明；佛朝见梵天时，又一次光明；佛开始修行并教化天下时，又一次光明；佛进入涅槃时，又一次光明，上至三十二天都完全光明。因此可知佛道不可不知。人如果行善多就能升天，作恶多就会进入泥犁。如果转生为畜生，知道佛道就不会死亡。小人必定会长生，只是因为多次听闻佛道，却不学习、不亲近善人、不听闻善事，才会有忧患。那些嘲笑佛道的人，会进入更深的泥犁之中，所以佛才否定他们。人如果作恶，喜欢谩骂恶语，到老都不停止，天神会厌恶他们，使他们转生为禽兽畜生血气虫兽，子孙会在正腊日用正法祭祀他们。’ 佛说：‘人如果不为善，就会脱离人类而转生为虫畜，生前与鬼为伍，难道能得到安得鬼的食物吗？’ 佛说：‘人如果行善就能升天，之后还能再次转生为人。’ 佛说《十八泥犁经》