Chinese
可称计。不可思量不。若有人障碍此修多罗毁谤不信其罪重彼。正使三千大千世界一切众生悉成佛已。如此罪人由故不出阿鼻地狱。 经。此等至当堕地狱 四缘兹过难当堕地狱者。俱舍十一云。梵音那落迦。此云不可乐处。然以不可乐处即是其狱。在于地下二万由旬。地狱有三。一热。二寒。三边。热地狱有八。一等活。二黑绳。三众合。四叫唤。五大叫唤。六烧热。七大烧热。八无间。此八在赡部州下重累而住。前二有主治。次三少主治。后三无主治。此八为本。一一各有十六园。一面有四。一煻煨增。谓此增内煻煨没膝有情游彼绕下足时。皮肉与血俱焦烂坠举足还生平复如本。二尸粪增。谓此增内尸粪泥满于中。多有娘矩吒虫紫利如针。身白头黑有情游彼。皆为此虫钻皮破骨唼食其髓。三锋刃增。谓此增内复有三种。一刀刃路。谓于此中仰有刀刃以为大道。有情游彼才下足时皮肉与血俱断碎坠举足还生平复如本。二剑叶林。谓此林上纯以铦利剑刃为叶。有情游彼风吹叶坠。斩剌支体骨肉零落。有鸟骤狗攎掣食之。三铁刺林。谓此林上有利铁剌长十六指。有情被逼上下树时其刺铦锋下上才刺。有铁㭰鸟探啄。有情眼精心肝争竞而食。刀刃路等三种虽殊。而铁仗同故。一僧摄四烈河增。谓此增量广满中热碱水 现代汉语译本： 可以称量计算吗？不可以思量吗？如果有人障碍这部修多罗（Sutra，经），毁谤不信，他的罪过很重。即使三千大千世界一切众生都已成佛，如此罪人仍然无法脱离阿鼻地狱（Avici Hell，无间地狱）。 经文说：这些人应当堕入地狱。有四种因缘导致堕入地狱。难以逃脱地狱的果报。《俱舍论》第十一卷说：梵语那落迦（Naraka），这里翻译为不可乐处。然而，这个不可乐处就是地狱。地狱位于地下二万由旬（Yojana，古印度长度单位）。地狱有三种：一、热地狱；二、寒地狱；三、边地狱。热地狱有八种：一、等活地狱（Sañjīva）；二、黑绳地狱（Kālasūtra）；三、众合地狱（Saṃghāta）；四、叫唤地狱（Raurava）；五、大叫唤地狱（Mahāraurava）；六、烧热地狱（Tapana）；七、大烧热地狱（Pratāpana）；八、无间地狱（Avīci）。这八种地狱位于赡部洲（Jambudvīpa，阎浮提）之下，重重叠叠地排列。前两种地狱有主治者，中间三种地狱较少主治者，后三种地狱没有主治者。这八种地狱是根本地狱，每一种地狱各有十六个增（Utsada，小地狱），每一面有四个增：一、煻煨增（Bhasmakūpa），指这个增里面充满了没膝的灰烬，有情众生在那里行走，当脚踩下去时，皮肉和血都烧焦烂掉，抬起脚时又恢复如初。二、尸粪增（Kuṇapa），指这个增里面充满了尸体粪便的泥浆，其中有很多娘矩吒虫（Krimi），像针一样细，身体白色，头部黑色，有情众生在那里行走，都会被这些虫子钻破皮肤，啃食骨髓。三、锋刃增（Asipattravana），指这个增里面又有三种：一、刀刃路，指这里有刀刃朝上的道路，有情众生在那里行走，当脚踩下去时，皮肉和血都被切断碎裂，抬起脚时又恢复如初。二、剑叶林，指这片森林的树叶都是锋利的剑刃，有情众生在那里行走，风吹落叶，斩断刺穿他们的肢体，骨肉零落。有鸟和狗争抢着撕咬吞食。三、铁刺林，指这片森林里有利的铁刺长达十六指，有情众生被逼迫着上下攀爬树木时，铁刺的锋利尖端会刺穿他们的身体。有铁嘴鸟啄食有情众生的眼睛、心肝，争抢着吞食。刀刃路等三种虽然不同，但铁杖相同。四、烈河增（Vaitaraṇī），指这个增的范围广大，里面充满了热的碱水。
English
English version: Can it be weighed and measured? Can it not be conceived? If someone obstructs this Sutra (Sutra, scripture), slanders and disbelieves it, their sin is very heavy. Even if all sentient beings in the three thousand great thousand worlds have become Buddhas, such a sinner still cannot escape from Avici Hell (Avici Hell, uninterrupted hell). The scripture says: These people should fall into hell. There are four causes and conditions that lead to falling into hell. It is difficult to escape the retribution of hell. The eleventh volume of the Abhidharmakośabhāṣya says: The Sanskrit word Naraka is translated here as an unpleasant place. However, this unpleasant place is hell. Hell is located 20,000 yojanas (Yojana, an ancient Indian unit of length) underground. There are three types of hell: first, hot hell; second, cold hell; third, border hell. There are eight types of hot hell: first, Sañjīva (Reviving Hell); second, Kālasūtra (Black Rope Hell); third, Saṃghāta (Crushing Hell); fourth, Raurava (Screaming Hell); fifth, Mahāraurava (Great Screaming Hell); sixth, Tapana (Burning Hell); seventh, Pratāpana (Great Burning Hell); eighth, Avīci (Uninterrupted Hell). These eight hells are located below Jambudvīpa (Jambudvīpa, the continent where we live), stacked upon each other. The first two hells have rulers, the middle three hells have fewer rulers, and the last three hells have no rulers. These eight hells are the fundamental hells, and each hell has sixteen Utsadas (Utsada, minor hells), with four Utsadas on each side: first, Bhasmakūpa (Ash Pit), referring to this pit being filled with knee-deep ashes. Sentient beings walk there, and when their feet step down, their skin and flesh are burned and rotten. When they lift their feet, they are restored to their original state. Second, Kuṇapa (Corpse Pit), referring to this pit being filled with mud made of corpse feces. There are many Krimi (Krimi) insects, as thin as needles, with white bodies and black heads. Sentient beings walk there and are pierced by these insects, which break their skin and eat their marrow. Third, Asipattravana (Sword Leaf Forest), referring to this pit having three types: first, a road with sword blades facing upwards. Sentient beings walk there, and when their feet step down, their skin and flesh are cut and shattered. When they lift their feet, they are restored to their original state. Second, a forest of sword leaves, referring to the leaves of this forest being sharp sword blades. Sentient beings walk there, and the wind blows the leaves down, cutting and piercing their limbs, and their bones and flesh fall apart. Birds and dogs compete to tear and devour them. Third, an iron thorn forest, referring to this forest having sharp iron thorns that are sixteen fingers long. When sentient beings are forced to climb up and down the trees, the sharp tips of the thorns pierce their bodies. Iron-beaked birds peck at the eyes, hearts, and livers of sentient beings, competing to devour them. Although the road of sword blades and the other two are different, they share the same iron staff. Fourth, Vaitaraṇī (River of Fire), referring to this pit being vast and filled with hot alkaline water. --------------------------------------------------------------------------------
Chinese
有情入中。或浮或没。或逆或顺。或横或转。被压被煮骨肉糜烂。如大镬中满盛灰汁置麻米等猛火下然麻等。于中上下回转举体糜烂。有情亦然。设欲逃亡于两岸上。有诸狱卒手执刀枪御杆令回无由得出此河如堑。前三似园。此是增上被刑害所故说名增。四面合十六通本为十七八十七合有一百三十六。所罪人于中受热恼。苦寒地狱有八。一頞浮陀。由寒苦所逼肉生细胞。二尼剌浮陀。由寒风所吹通身成胞。三阿吒吒。由唇不得动唯舌得动故作此声。四阿波波。由舌不得动。唯唇得动故作声。五喉喉。由唇舌不得动振气故作此声。六优钵罗。此是青莲花。此华佃由肉细岸似此花开。七波头摩。此是赤莲花。由肉色大岸似此花开。八忿陀利。此是白莲花。由彼骨岸似此花开前二。从身相受名次三。从声相受名后三。从疮相受名。又前二了叫。次三不了叫。后三不叫。此八在四洲间着铁围山底仰向居止。罪人于中受寒冻苦。边地狱有三。一在山间。二在水间。三在旷野受别业报寒热杂受。 经。此等众生至流转无期 五殃神长劫。谓诸破戒及谤法等。以恶业故。应于地狱受苦无穷。 经。以得至名号故 六由昔闻名。由闻药师如来名故舍恶行。善不入恶趣。 经。于地狱处至还生人道 七愿遂应时。以破 现代汉语译本 有情众生沉入地狱之中，有的漂浮，有的沉没，有的逆流而上，有的顺流而下，有的横冲直撞，有的旋转不停。他们被压迫，被烹煮，骨肉糜烂，就像一个大锅里盛满了灰汁，放入芝麻和米等物，用猛火燃烧，芝麻等物在其中上下回转，整个身体都糜烂。有情众生也是如此。假设他们想要逃离，在两岸之上，有许多狱卒手执刀枪和御杆，让他们回转，没有办法逃出这个像壕沟一样的河流。前面的三个地狱看起来像花园。这是因为增上被刑罚所害的缘故，所以叫做‘增’。四面合起来有十六个通道，本来是十七个，八十七个合起来有一百三十六个。所犯罪的人在其中遭受热恼。寒冷地狱有八个：一、頞浮陀（Arbuda，意为疱），由于寒冷的痛苦所逼迫，肉上生出细胞。二、尼剌浮陀（Nirarbuda，意为疱裂），由于寒风吹拂，全身都长满胞。三、阿吒吒（Atata），由于嘴唇不能动，只有舌头能动，所以发出这种声音。四、阿波波（Apapa），由于舌头不能动，只有嘴唇能动，所以发出这种声音。五、喉喉（Huhuva），由于嘴唇和舌头都不能动，振动气息所以发出这种声音。六、优钵罗（Utpala），这是青莲花（blue lotus）。这些疮由肉细而岸边像这种花开放。七、波头摩（Padma），这是赤莲花（red lotus）。由于肉色大而岸边像这种花开放。八、芬陀利（Pundarika），这是白莲花（white lotus）。由于那些骨头岸边像这种花开放。前面的两个地狱从身体的相状来命名，接下来的三个从声音的相状来命名，后面的三个从疮的相状来命名。而且，前面的两个地狱叫的声音清晰，接下来的三个地狱叫的声音不清晰，后面的三个地狱不叫。这八个寒冷地狱在四大洲之间，位于铁围山（Cakravada）的底部，向上仰着居住。罪人在其中遭受寒冷冻僵的痛苦。边地狱有三个：一个在山间，一个在水间，一个在旷野，遭受不同的业报，寒冷和炎热交杂地承受。 经文：这些众生直到流转没有尽期。五、殃神长劫：指的是那些破戒和诽谤佛法等的人，因为恶业的缘故，应该在地狱中遭受无尽的痛苦。 经文：因为得到至高的名号的缘故。六、由于过去听闻名号：由于听闻药师如来（Bhaisajyaguru）的名号，舍弃恶行，行善而不堕入恶趣。 经文：在地狱之处直到还生人道。七、愿望立刻实现：因为破...
English
English version Sentient beings enter into the hells, some floating, some sinking, some going against the current, some going with the current, some moving horizontally, some spinning around. They are pressed, they are boiled, their bones and flesh are mashed, like a large cauldron filled with lye, with sesame and rice placed inside, and a fierce fire burning underneath, causing the sesame and rice to spin around, their entire bodies mashed. Sentient beings are also like this. Suppose they want to escape, on both banks, there are many hell guards holding knives, spears, and control poles, making them turn around, with no way to escape this river like a trench. The first three hells look like gardens. This is because of the increased suffering from being harmed by punishments, hence the name 'Increased'. The four sides together have sixteen passages, originally seventeen, eighty-seven together have one hundred and thirty-six. The sinners within suffer from heat and torment. There are eight cold hells: 1. Arbuda (meaning 'blister'), due to the suffering caused by the cold, cells grow on the flesh. 2. Nirarbuda (meaning 'blister burst'), due to the cold wind blowing, the entire body is covered in blisters. 3. Atata, because the lips cannot move, only the tongue can move, hence making this sound. 4. Apapa, because the tongue cannot move, only the lips can move, hence making this sound. 5. Huhuva, because neither the lips nor the tongue can move, vibrating the breath hence making this sound. 6. Utpala, this is the blue lotus. These sores are caused by the flesh being thin and the banks resembling this flower opening. 7. Padma, this is the red lotus. Due to the flesh color being large and the banks resembling this flower opening. 8. Pundarika, this is the white lotus. Due to those bone banks resembling this flower opening. The first two hells are named from the appearance of the body, the next three are named from the appearance of the sound, and the last three are named from the appearance of the sores. Moreover, the first two hells have clear cries, the next three hells have unclear cries, and the last three hells do not cry. These eight cold hells are located between the four continents, at the bottom of Mount Cakravada (iron surrounding mountains), residing facing upwards. Sinners within suffer the pain of being frozen stiff. There are three border hells: one in the mountains, one in the water, and one in the wilderness, suffering different karmic retributions, enduring cold and heat mixed together. Sutra: These beings continue to transmigrate without end. 5. Calamity Gods and long kalpas: refers to those who break precepts and slander the Dharma, etc., because of evil karma, they should suffer endless pain in hell. Sutra: Because of obtaining the supreme name. 6. Due to hearing the name in the past: Due to hearing the name of Bhaisajyaguru (Medicine Buddha), abandoning evil deeds, doing good, and not falling into evil realms. Sutra: In the hells until returning to the human path. 7. Wishes fulfilled immediately: Because of breaking... --------------------------------------------------------------------------------
Chinese
戒等五种业行轻重异故。谓现在虽闻药师如来名。不能舍恶行善。由恶业故堕恶趣者。以彼如来增上威力。复由昔在人间闻如来名。种子因力初入恶趣令其现前。暂闻药师如来名号。从彼恶趣命终还生人道。问一种俱闻佛名。何故有堕不堕。答业有轻重。根有利钝。若业轻根利者。现闻佛名即能舍恶行善不堕恶趣。若业重根钝者。要初堕恶趣深生厌离。更闻佛名方生人道。涅槃经云。一阐提等积善根时有其二种。一者现在能积善根。二者死已生地狱中能积善根。就生地狱积善根时复有二种。一者入地狱时能积善根。二者生地狱时能积善根。 经。正见精进至菩萨诸行 八勤修胜业。云何正见。依成实论第十九云。正是二种。一世间。二出世间。世间者谓见有罪福等。出世间者谓能通达苦等诸谛。又如偈说得世上正见。虽往来生死。乃至百千世常不堕恶道。又瑜伽论二十一云。若有世间上品正见虽历千生不堕恶趣。又杂集论第十三云。若有具世间增上品正见虽经历千生而不堕恶趣。云何精进。大般若经说。勤精进者。谓于一切诸善法中爱乐欣喜。言爱法者。谓于此法起欲稀求。言乐法者。谓于此法称赞功德。言欣法者。谓于此法欢喜信受。言喜法者。谓于此法乐多修习。演道俗业经云。若能精进即具四法。一者夙 现代汉语译本： 戒律等五种行为的轻重不同，导致了不同的结果。即使现在听闻了药师如来（Bhaisajyaguru，药师佛）的名号，如果不能舍弃恶行、行持善事，由于恶业的缘故仍然会堕入恶趣。然而，凭借药师如来的增上威力，又由于过去在人间听闻如来名号的种子因缘之力，最初堕入恶趣时，会使其现前暂时听闻药师如来的名号，从而从恶趣命终后还能转生到人道。有人问：同样是听闻佛名，为什么有人堕入恶趣，有人不堕入？回答是：业有轻重，根器有利钝。如果业轻根利，现在听闻佛名就能舍弃恶行、行持善事，不堕入恶趣。如果业重根钝，必须先堕入恶趣，深深地生起厌离之心，再次听闻佛名才能转生到人道。《涅槃经》（Nirvana Sutra）中说，一阐提（icchantika，断善根者）等积累善根时有两种情况：一是现在能够积累善根，二是死后生地狱中能够积累善根。就生地狱积累善根时，又有两种情况：一是入地狱时能够积累善根，二是生地狱时能够积累善根。 经文中说：‘正见精进至菩萨诸行，八勤修胜业。’什么是正见？依据《成实论》（Satyasiddhi Shastra）第十九卷所说，正见有两种：一是世间正见，二是出世间正见。世间正见是指能够认识到有罪福等；出世间正见是指能够通达苦等诸谛（arya-satya，四圣谛）。又如偈颂所说：‘得到世上的正见，即使往来生死，乃至百千世也不会堕入恶道。’又《瑜伽师地论》（Yogacarabhumi-sastra）第二十一卷中说：‘如果具有世间上品正见，即使经历千生也不会堕入恶趣。’又《杂集论》（Abhidharmasamuccaya）第十三卷中说：‘如果具有世间增上品正见，即使经历千生也不会堕入恶趣。’什么是精进？《大般若经》（Mahaprajnaparamita Sutra）中说：‘勤精进者，是指对于一切善法都爱乐欣喜。’所谓‘爱法’，是指对于此法生起欲望和稀求；所谓‘乐法’，是指对于此法称赞功德；所谓‘欣法’，是指对于此法欢喜信受；所谓‘喜法’，是指对于此法乐于多多修习。《演道俗业经》中说：‘如果能够精进，就具备四种功德：一是夙’