T01n0042_鐵城泥犁經

大正藏第 01 冊 No. 0042 鐵城泥犁經

No. 42 [No. 26(64), No. 43, No. 125(32.4)]

佛說鐵城泥犁經

東晉西域沙門竺曇無蘭譯

佛在舍衛祇洹阿難邠坻阿藍時，佛誡諸沙門言：「我以天眼視天下人，死生好醜尊者卑者人死得好道者得惡道者，人於世間身作惡口言噁心念惡，常好烹殺祠祀鬼神者，身死當入泥犁中；身常行善口常言善心常念善，死即上天。」佛言：「人如天雨泡，雨從上渧之，一泡壞者一泡成，人生世間，生者死者如泡起頃。佛持天眼視天下人，死有上天者、入泥犁者，貧者富者、貴者賤者，人所為善惡。」佛言：「我皆知之。譬如瞑夜于城門兩邊各燃炬火，人有出者入者數千萬人，從瞑中視，皆見火中出入者。」佛言：「我持天眼視天下人，死有上天者、入泥犁者，如人從瞑中視火中出入者，如上高樓上望下，有數千家中，從上視皆見諸家。」佛言：「我見天下人，死有上天者、入泥犁者，如人從高樓上視諸家。」

佛言：「如人乘船行清水中，皆見水中魚石所有。佛持天眼視天下人，死有上天者、入泥犁者，如人視清水中魚石。有明月珠，持五彩縷貫之，人視珠，皆見五彩，別知與珠相貫穿。」佛言：「我見天下人所從來善惡變化，如人視珠。」佛言：「我見天下人不孝父母，不事沙門道人、不敬長老，不畏縣官禁戒，不畏今世後世者，不驚不恐。如是曹人死即入泥犁，與閻羅王相見，即去善歸惡。泥犁卒名曰旁，旁即將人前至閻羅所。泥犁旁言：『此人於世間為人時，不孝父母，不事沙門道人，不敬長老，不佈施，不畏今世後世，不畏縣官。閻羅處此人過罪。』

「閻羅即呼人前對閻羅言：『汝為人時，於世間不念父母養育推燥居濕乳哺長大，汝何以不孝父母？』其人即對閻羅言：『我實愚癡憍慢。』閻羅言：『處汝罪者，非父母非天非帝王，非沙門道人過，汝身所作，當自得之，是第一問。』第二問：『汝不見病困劇時羸劣甚極手足不任？』其人言：『我實見之。』閻羅言：『汝何以不自改為善耶？』其人言：『實愚癡憍慢。』閻羅言：『是過，非天非父母非帝王，非沙門道人過，汝身所作，當自得之。』閻羅第三問：『汝不見世間男子女人老時，目無所見、耳無所聞、持杖而行，黑髮更白，不如年少時？』其人言：『我實見老人持杖而行。』閻羅言：『當此之時，何以不自改為善耶？』其人言：『實愚癡憍慢。』閻羅言：『是過非父母非天非帝王，非沙門道人過，汝身所作，當自得之。』閻羅第四問言：『汝於世間時，不見男子女人死，一日二日至七日，身體腐爛形貌壞敗，為蟲蟻所食，為眾人所惡？汝見是，何以不自改為善耶？』其人言：『我已見之，實愚癡憍慢。』閻羅言：『汝施行何以不端汝心端汝口端汝行，是過亦非父母，非天非帝王，非沙門道人過，汝身所作，當自得之。』閻羅第五問：『汝為人時，於世間寧見長吏捕得劫人殺人賊人，反縛送獄掠治考問，或將出城于道中挌殺之，或有生辜挓者，寧見是不？』其人言：『我實見之。』閻羅言：『汝何以不佈施作善？汝為人時，何以不正汝行正汝口正汝心耶？』其人言：『實愚癡憍慢。』閻羅言：『是過亦非父母，非天非帝王，非沙門非道人過，汝身所作，自當得之

現代漢語譯本：佛陀在舍衛城的祇園精舍，阿難和邠坻阿藍居住的地方時，告誡眾沙門說：『我用天眼觀察世間眾人，他們的生死、美醜、尊貴卑賤，有人死後進入善道，有人進入惡道。世間之人，身作惡事，口出惡言，心懷惡念，常常喜歡烹殺牲畜祭祀鬼神，這樣的人死後會墮入地獄；而那些身行善事，口說善言，心懷善念的人，死後就會升入天堂。』佛陀說：『人就像天上的雨泡，雨滴落下，一個水泡破滅，另一個水泡又形成。人生在世，生與死就像水泡一樣瞬間發生。』佛陀用天眼觀察世間眾人，有人死後升入天堂，有人墮入地獄，有貧窮的，有富有的，有尊貴的，有卑賤的，這都是人自己所作的善惡造成的。』佛陀說：『我都知道這些。就像在夜晚，城門兩邊各點燃火炬，有數千萬人出入，從黑暗中看，都能看到在火光中出入的人。』佛陀說：『我用天眼觀察世間眾人，有人死後升入天堂，有人墮入地獄，就像人在黑暗中看火光中出入的人一樣。又像站在高樓上往下看，有數千戶人家，從上面看都能看到各家的情況。』佛陀說：『我看到世間眾人，有人死後升入天堂，有人墮入地獄，就像人從高樓上看到各家的情況一樣。』 佛陀說：『就像人乘船在清澈的水中行駛，都能看到水中的魚和石頭。我用天眼觀察世間眾人，有人死後升入天堂，有人墮入地獄，就像人看清水中的魚和石頭一樣。』又像有一顆明月珠，用五彩絲線穿起來，人們看這顆珠子，都能看到五彩的光芒，並且知道絲線是穿過珠子的。』佛陀說：『我看到世間眾人所做的善惡變化，就像人看珠子一樣。』佛陀說：『我看到世間有人不孝順父母，不侍奉沙門道人，不尊敬長輩，不畏懼官府的禁令，不畏懼今生和來世，不感到驚恐。這樣的人死後就會墮入地獄，與閻羅王相見，他們捨棄善行而歸於惡道。地獄的獄卒名叫旁，旁會把人帶到閻羅王那裡。獄卒旁會說：『這個人活著的時候，不孝順父母，不侍奉沙門道人，不尊敬長輩，不佈施，不畏懼今生和來世，不畏懼官府。閻羅王會判處這個人罪過。』 閻羅王會把這個人叫到面前，對他說：『你活著的時候，在世間不念父母養育你，為你擦乾濕處，讓你吃奶長大，你為什麼不孝順父母？』那個人會回答閻羅王說：『我實在愚癡傲慢。』閻羅王說：『判你罪過的，不是父母，不是天神，不是帝王，不是沙門道人的過錯，是你自己所作的，應當自己承擔，這是第一問。』第二問：『你難道沒見過生病困苦，身體虛弱，手腳無力的時候嗎？』那個人說：『我確實見過。』閻羅王說：『你為什麼不自己改過向善呢？』那個人說：『實在愚癡傲慢。』閻羅王說：『這是你的過錯，不是天神，不是父母，不是帝王，不是沙門道人的過錯，是你自己所作的，應當自己承擔。』閻羅王第三問：『你難道沒見過世間的男人女人老了，眼睛看不見，耳朵聽不見，拄著枴杖走路，黑髮變白，不如年輕的時候嗎？』那個人說：『我確實見過老人拄著枴杖走路。』閻羅王說：『在那個時候，你為什麼不自己改過向善呢？』那個人說：『實在愚癡傲慢。』閻羅王說：『這是你的過錯，不是父母，不是天神，不是帝王，不是沙門道人的過錯，是你自己所作的，應當自己承擔。』閻羅王第四問：『你活著的時候，難道沒見過男人女人死了，一兩天到七天，身體腐爛，形貌敗壞，被蟲蟻吃掉，被眾人厭惡嗎？你見到這些，為什麼不自己改過向善呢？』那個人說：『我確實見過，實在愚癡傲慢。』閻羅王說：『你為什麼不端正你的心，端正你的口，端正你的行為？這是你的過錯，也不是父母，不是天神，不是帝王，不是沙門道人的過錯，是你自己所作的，應當自己承擔。』閻羅王第五問：『你活著的時候，在世間難道沒見過官吏抓捕搶劫殺人的強盜，反綁著送進監獄，拷打審問，或者拉到城外在路上處死，或者有被活活剮死的，難道沒見過這些嗎？』那個人說：『我確實見過。』閻羅王說：『你為什麼不佈施行善？你活著的時候，為什麼不端正你的行為，端正你的口，端正你的心呢？』那個人說：『實在愚癡傲慢。』閻羅王說：『這是你的過錯，也不是父母，不是天神，不是帝王，不是沙門道人的過錯，是你自己所作的，應當自己承擔。』

English version: The Buddha, while residing in the Jeta Grove of Sravasti, where Ananda and Bhin-dhi-a-lan were staying, admonished the monks, saying, 'I observe all beings in the world with my divine eye. I see their births and deaths, their beauty and ugliness, their nobility and lowliness. Some, upon death, attain good paths, while others fall into evil paths. Those in the world who commit evil deeds with their bodies, speak evil words with their mouths, and harbor evil thoughts in their minds, who often enjoy slaughtering animals for sacrifices to spirits, will fall into hell after death. Those who consistently perform good deeds with their bodies, speak good words with their mouths, and harbor good thoughts in their minds will ascend to heaven after death.' The Buddha said, 'People are like bubbles in the rain. As raindrops fall, one bubble bursts while another forms. Life in this world, birth and death, is as fleeting as the rise of a bubble.' The Buddha, with his divine eye, observed all beings in the world. Some ascend to heaven after death, while others fall into hell. Some are poor, some are rich, some are noble, and some are lowly. All of this is due to the good and evil actions of individuals. The Buddha said, 'I know all of this. It is like in the dark of night, when torches are lit on both sides of a city gate. Millions of people pass in and out, and from the darkness, one can see those moving in and out of the light.' The Buddha said, 'I observe all beings in the world with my divine eye. Some ascend to heaven after death, while others fall into hell, just as one sees people moving in and out of the light in the dark. It is also like looking down from a high tower, where one can see thousands of houses and observe the situation of each family.' The Buddha said, 'I see all beings in the world. Some ascend to heaven after death, while others fall into hell, just as one sees the situation of each family from a high tower.' The Buddha said, 'It is like a person traveling in a boat on clear water, who can see all the fish and stones in the water. I observe all beings in the world with my divine eye. Some ascend to heaven after death, while others fall into hell, just as one sees the fish and stones in clear water.' It is also like a bright moon pearl, strung with five-colored threads. When people look at the pearl, they see the five colors and know that the threads pass through the pearl.' The Buddha said, 'I see the changes of good and evil in all beings in the world, just as one sees a pearl.' The Buddha said, 'I see people in the world who are not filial to their parents, do not serve monks and ascetics, do not respect elders, do not fear the prohibitions of the government, do not fear this life or the next, and are not alarmed or afraid. Such people will fall into hell after death and meet King Yama. They abandon good deeds and return to evil paths. The jailer of hell is named Pang, and Pang will take the person before King Yama. The jailer Pang will say, 'This person, when alive, was not filial to their parents, did not serve monks and ascetics, did not respect elders, did not give alms, did not fear this life or the next, and did not fear the government. King Yama will judge this person's transgressions.' King Yama will call the person forward and say, 'When you were alive, you did not remember your parents who raised you, dried your wet places, and fed you milk to grow up. Why were you not filial to your parents?' The person will answer King Yama, 'I was truly foolish and arrogant.' King Yama will say, 'The one who judges your sins is not your parents, not the gods, not the emperor, not the monks or ascetics. It is your own actions that you must bear. This is the first question.' The second question: 'Have you not seen the suffering of illness, when the body is weak and the limbs are powerless?' The person will say, 'I have indeed seen it.' King Yama will say, 'Why did you not change yourself for the better?' The person will say, 'I was truly foolish and arrogant.' King Yama will say, 'This is your fault, not the fault of the gods, not your parents, not the emperor, not the monks or ascetics. It is your own actions that you must bear.' King Yama's third question: 'Have you not seen men and women in the world grow old, their eyes unable to see, their ears unable to hear, walking with canes, their black hair turning white, not as they were in their youth?' The person will say, 'I have indeed seen old people walking with canes.' King Yama will say, 'At that time, why did you not change yourself for the better?' The person will say, 'I was truly foolish and arrogant.' King Yama will say, 'This is your fault, not the fault of your parents, not the gods, not the emperor, not the monks or ascetics. It is your own actions that you must bear.' King Yama's fourth question: 'When you were alive, have you not seen men and women die, their bodies decaying in one or two to seven days, their forms ruined, eaten by insects and ants, and abhorred by all? Having seen this, why did you not change yourself for the better?' The person will say, 'I have indeed seen it, and I was truly foolish and arrogant.' King Yama will say, 'Why did you not rectify your heart, rectify your mouth, and rectify your actions? This is your fault, not the fault of your parents, not the gods, not the emperor, not the monks or ascetics. It is your own actions that you must bear.' King Yama's fifth question: 'When you were alive, have you not seen officials capture robbers and murderers, bind them, send them to prison, torture and interrogate them, or take them outside the city to be executed on the road, or even have them flayed alive? Have you not seen these things?' The person will say, 'I have indeed seen them.' King Yama will say, 'Why did you not give alms and do good deeds? When you were alive, why did you not rectify your actions, rectify your mouth, and rectify your heart?' The person will say, 'I was truly foolish and arrogant.' King Yama will say, 'This is your fault, not the fault of your parents, not the gods, not the emperor, not the monks or ascetics. It is your own actions that you must bear.'

。』

「對已畢，泥犁旁即牽持去，將詣一鐵城，是第一泥犁。阿鼻摩泥犁城有四門，周匝四千里，中有大釜長四十里，泥犁旁叉刺人而內之，如是無央數中皆有火，人遙見之皆恐怖戰慄。如是入者數千萬人，泥犁旁而內其中，晝夜不得出，門皆閉不開不得出，人在其中數千萬歲，火亦不滅人亦不死。久久時，遙見東門自開，人皆走欲出。適到門，門復閉，諸欲出人復于門中共鬥諍欲得出。久久復遙見西門開，人皆走往，門復閉，人復于門中共鬥。久久復見南門開，人皆走往，門復閉，人復于門中共鬥。久久四門復開，人得出，自以為得脫，復入第二鳩延泥犁中。人足著地者即燋，舉足肉復生。有東走者、西走者、南走者、北走者，周匝地大熱，數千萬歲乃竟，自以為得脫。復入第三彌離摩得泥犁中，其中有蟲，蟲名崛喙，嘴如鐵黑頭足。蟲遙見人，皆迎來啄人肌骨皆盡，如是數千萬歲乃竟。自以為得脫，復入第四芻羅多泥犁中。其中有山，石利如刀，人皆走上其巔，復有走下者，皆欲求脫，不知當如向，足皆截剝，地石皆如利刀，如是複數千萬歲乃竟。人自以為得脫，復入第五阿夷波多桓泥犁中。其中有熱風，相逢避之不能得脫，其人慾求死不能得死，求生不能得生，如是久久數千萬歲乃得出。人自以為得脫，復入第六阿喻操波泥桓泥犁中，多樹木皆有刺，樹間有鬼，人入其中者，鬼頭上出火、口中出火，身為十六刺，遙見人來大怒，火皆見十六刺，皆貫人身體裂如食之，皆走欲得脫走，常觸是鬼，如是數千萬歲乃竟得出。人自以為得脫，復入第七槃蓰務泥犁中。其中有蟲，蟲名鶉，人入其中者，是蟲飛來入人口中食人身體，人皆走極，蟲食不置，人皆四面走，欲求脫不能得脫，如是數千萬歲乃竟得出。人自以為得脫，復入第八墮檀羅泥渝泥犁中。其中有流水，人皆墮水中，水邊有刺棘，水熱過於世間湯鑊，熱沸涌躍人皆熟爛，走欲上岸邊，有鬼持𨥨逆刺人腹內其中，不能得出，入皆隨水下流。復有鬼激如鉤取，問之言：『若從何所來？若為是問。』其人言：『我不知何所從來，亦不知當若去？我但飢渴，欲逐飲食。』鬼言：『我與若食。』即取鉤，鉤其上下頷，口皆磔開，因取消銅注人口中皆燋爛，如是求死不能得死，求生不能得生。其人平生，於世間為人時作惡甚故，求解不得解。諸泥犁中人皆復得出，自以為得脫，反入第七泥犁。鬼逆問：『汝去，何以復還入第五，復還入第四，從第四復還入第三，復還入第二，復還入第一阿鼻摩泥犁？』未至，人遙見鐵城，皆歡喜大呼稱萬歲。閻羅聞之即問泥犁旁：『是何等聲？』旁即言：『是呼聲者，是前過泥犁中者。』閻羅言：『是皆不孝父母，不畏天不畏帝王，不承事沙門道人，不畏禁戒者。』閻羅即復呼人前，對言：『若非恐閻羅言，今汝解脫去，當復為人作子者，當孝順事長年，當畏帝王禁戒，當承事沙門道人，端心埠端身。人生在世間時，罪過小且輕，死在地下，泥犁大且重。得沙門道人，當承事其道，當得阿羅漢者，諸泥犁道皆為閉塞。』

「一對皆畢，諸泥犁中人皆得出，在城外地皆復死，諸死者先世宿命，為人時作惡猶有小善，從泥犁還出，皆生善道。人從泥犁中出，各自政心政口政行，不復還入泥犁中。泥犁中亦不呼人，人更泥犁丑毒苦痛，各自思惟亦可為善

『審判完畢，獄卒立即牽著他們走，前往一座鐵城，那是第一層地獄。阿鼻地獄城有四道門，周圍四千里，中間有一個長四十里的大鍋，獄卒用叉子刺穿人，把他們扔進去，像這樣無量無數的鍋里都有火，人們遠遠看見都恐懼戰慄。像這樣被扔進去的有數千萬人，獄卒把他們扔進鍋里，日夜不得出來，門都緊閉無法出去，人們在裡面待了數千萬年，火也不滅，人也不死。過了很久，遠遠看見東門自己開了，人們都跑著想出去。剛到門口，門又關上了，那些想出去的人又在門口互相爭鬥，想出去。過了很久，又遠遠看見西門開了，人們都跑過去，門又關上了，人們又在門口互相爭鬥。過了很久，又看見南門開了，人們都跑過去，門又關上了，人們又在門口互相爭鬥。過了很久，四道門又都開了，人們跑了出來，自以為逃脫了，又進入第二層鳩延地獄。人的腳一著地就燒焦，抬起腳肉又長出來。有向東跑的，有向西跑的，有向南跑的，有向北跑的，周圍的地面都非常熱，過了數千萬年才結束，自以為逃脫了。又進入第三層彌離摩得地獄，裡面有蟲子，蟲子名叫崛喙，嘴像鐵一樣黑，頭和腳都是黑色的。蟲子遠遠看見人，都迎上來啄人，把人的肌肉和骨頭都啄盡，像這樣過了數千萬年才結束。自以為逃脫了，又進入第四層芻羅多地獄。裡面有山，石頭鋒利如刀，人們都跑上山頂，又有跑下山的，都想逃脫，不知道該往哪裡走，腳都被割破，地上的石頭都像利刀一樣，像這樣又過了數千萬年才結束。人們自以為逃脫了，又進入第五層阿夷波多桓地獄。裡面有熱風，人們相遇躲避不了，想死不能死，想活不能活，像這樣過了很久，數千萬年才出來。人們自以為逃脫了，又進入第六層阿喻操波泥桓地獄，那裡有很多樹木，樹上都有刺，樹間有鬼，進入其中的人，鬼的頭上冒火，口中冒火，身上有十六根刺，遠遠看見人來就大怒，火都從十六根刺中冒出來，刺穿人的身體，像吃東西一樣撕裂，人們都跑著想逃脫，常常碰到這些鬼，像這樣過了數千萬年才出來。人們自以為逃脫了，又進入第七層槃蓰務地獄。裡面有蟲子，蟲子名叫鶉，進入其中的人，這些蟲子飛進人的口中吃人的身體，人們都跑得精疲力盡，蟲子不停地吃，人們都四處逃跑，想逃脫卻逃脫不了，像這樣過了數千萬年才出來。人們自以為逃脫了，又進入第八層墮檀羅泥渝地獄。裡面有流水，人們都掉進水裡，水邊有帶刺的荊棘，水的熱度超過世間的湯鍋，熱得沸騰翻滾，人們都被煮爛了，跑著想上岸，有鬼拿著鉤子倒刺人的腹部，使人不能出來，進去的都隨著水流下去。又有鬼用鉤子鉤住人，問他們說：『你們從哪裡來？你們為什麼這樣？』那些人說：『我不知道從哪裡來，也不知道該往哪裡去？我只是飢渴，想找吃的。』鬼說：『我給你吃。』就用鉤子鉤住他們的上下顎，把嘴都撐開，然後把燒熔的銅汁灌進他們的嘴裡，都燒得焦爛，像這樣想死不能死，想活不能活。那些人活著的時候，在世間作惡太多，所以無法解脫。各地獄中的人都出來了，自以為逃脫了，又返回到第七層地獄。鬼反過來問：『你走了，為什麼又回到第五層，又回到第四層，從第四層又回到第三層，又回到第二層，又回到第一層阿鼻地獄？』還沒到，人們遠遠看見鐵城，都歡喜地大聲呼喊萬歲。閻羅王聽見就問獄卒：『這是什麼聲音？』獄卒說：『這是呼喊的聲音，是之前經過地獄的人。』閻羅王說：『這些人都是不孝順父母，不敬畏天，不敬畏帝王，不侍奉沙門道人，不遵守戒律的人。』閻羅王立即叫人到面前，對他們說：『如果不是害怕閻羅王的話，現在你們解脫了，將來再做人，應當孝順長輩，應當敬畏帝王的禁令，應當侍奉沙門道人，端正自己的心，端正自己的言行，端正自己的身體。人生在世的時候，罪過小而且輕，死後在地獄裡，罪過大而且重。如果能侍奉沙門道人，能得到阿羅漢果位，那麼所有地獄的道路都會被關閉。』 『審判結束后，所有地獄中的人都出來了，在城外的地上又都死了，那些死者前世的宿命，做人時作惡但還有一點善，從地獄出來，都投生到善道。人們從地獄出來，各自端正自己的心，端正自己的言語，端正自己的行為，不再回到地獄中。地獄中也不再呼喚人，人們更覺得地獄醜陋毒辣痛苦，各自思考也可以行善。』

『Once the judgment was complete, the jailers immediately dragged them away to an iron city, which was the first hell. The Avici hell city had four gates, with a circumference of four thousand miles. In the middle was a large cauldron forty miles long. The jailers used forks to pierce people and throw them in. There were countless cauldrons like this, all filled with fire. People who saw them from afar were terrified and trembled. Millions of people were thrown in like this. The jailers threw them into the cauldrons, and they could not get out day or night. The gates were all closed and could not be opened. People stayed inside for tens of millions of years. The fire did not go out, and the people did not die. After a long time, they saw the east gate open by itself, and everyone ran to try to get out. As soon as they reached the gate, it closed again. Those who wanted to get out fought with each other at the gate, trying to get out. After a long time, they saw the west gate open, and everyone ran over. The gate closed again, and people fought with each other at the gate again. After a long time, they saw the south gate open, and everyone ran over. The gate closed again, and people fought with each other at the gate again. After a long time, all four gates opened again, and people ran out. Thinking they had escaped, they entered the second Kūṭa hell. As soon as a person's foot touched the ground, it was burned. When they lifted their foot, the flesh grew back. Some ran east, some ran west, some ran south, and some ran north. The ground all around was extremely hot. It took tens of millions of years to end, and they thought they had escaped. They then entered the third Mīlīma hell, where there were insects called 'Kūṭa-mukha,' with mouths like black iron, and black heads and feet. When the insects saw people from afar, they all came to peck at them, devouring their flesh and bones. This went on for tens of millions of years. Thinking they had escaped, they entered the fourth Kṣuradhāra hell. There were mountains with stones as sharp as knives. People ran to the top of the mountains, and others ran down, all trying to escape, not knowing where to go. Their feet were all cut open. The stones on the ground were like sharp knives. This went on for tens of millions of years. Thinking they had escaped, they entered the fifth Ayobhūta hell. There was hot wind, and when people encountered it, they could not avoid it. They wanted to die but could not, and they wanted to live but could not. This went on for a long time, tens of millions of years, before they could get out. Thinking they had escaped, they entered the sixth Ayoghanā hell. There were many trees with thorns, and among the trees were ghosts. When people entered, fire came out of the ghosts' heads and mouths. Their bodies had sixteen thorns. When they saw people coming, they became furious. Fire came out of all sixteen thorns, piercing people's bodies and tearing them apart as if eating them. People ran trying to escape, constantly encountering these ghosts. This went on for tens of millions of years before they could get out. Thinking they had escaped, they entered the seventh Pañcāśat hell. There were insects called 'Quail.' When people entered, these insects flew into their mouths and ate their bodies. People ran until they were exhausted, but the insects kept eating. People ran in all directions, trying to escape but unable to. This went on for tens of millions of years before they could get out. Thinking they had escaped, they entered the eighth Dāruṇa hell. There was flowing water, and people fell into it. The water's edge had thorny brambles. The water was hotter than the boiling pots in the world. It boiled and surged, and people were cooked until they were rotten. They ran to get to the shore, but there were ghosts holding hooks that stabbed them in the abdomen, preventing them from getting out. Those who entered all flowed down with the water. There were also ghosts who used hooks to grab them, asking, 'Where did you come from? Why are you like this?' The people said, 'I don't know where I came from, nor do I know where I should go. I am just hungry and thirsty, looking for food.' The ghosts said, 'I will give you food.' They then used hooks to open their upper and lower jaws, and poured molten copper into their mouths, burning them to a crisp. They wanted to die but could not, and they wanted to live but could not. These people had committed too many evil deeds when they were alive, so they could not be released. All the people in the various hells came out, thinking they had escaped, but they returned to the seventh hell. The ghosts asked in return, 'You left, why did you return to the fifth hell, then return to the fourth, from the fourth return to the third, then return to the second, and then return to the first Avici hell?' Before they arrived, people saw the iron city from afar and shouted 'Long live!' with joy. Yama heard this and asked the jailers, 'What is that sound?' The jailers said, 'That is the sound of people shouting, those who have passed through the hells before.' Yama said, 'These are all people who were not filial to their parents, did not fear heaven, did not fear the emperor, did not serve the monks and ascetics, and did not keep the precepts.' Yama immediately called the people before him and said to them, 'If it were not for the fear of Yama, you would be released now. When you are reborn as humans, you should be filial to your elders, you should fear the emperor's decrees, you should serve the monks and ascetics, and you should correct your heart, your words, and your actions. When people are alive, their sins are small and light, but when they die and go to hell, their sins are great and heavy. If you can serve the monks and ascetics, and attain the state of Arhat, then all the paths to hell will be closed.' 『After the judgment was over, all the people in the hells came out, and they all died again on the ground outside the city. Those who died had a past life, where they did evil but also had a little good. When they came out of hell, they were all reborn into good realms. People who come out of hell should correct their hearts, their words, and their actions, and not return to hell again. The hells will not call people back either. People will feel that hell is ugly, poisonous, and painful, and they will think about doing good.』

。」

佛言：「人死入泥犁者，侯王沙門道人乃得與閻羅相見耳，凡餘人者但隨群入。閻羅，地獄王名也

現代漢語譯本：佛說：'人死後進入地獄，只有侯王、沙門、道人才能與閻羅王相見，其餘的人都只能跟隨大眾進入。閻羅，是地獄之王的名稱。'

English version: The Buddha said, 'When people die and enter hell, only lords, monks, and Taoists are able to meet with King Yama; the rest of the people just follow the crowd in. Yama is the name of the king of hell.'

現代漢語譯本：佛說鐵城泥犁經

English version: The Buddha Speaks of the Iron City Hell Sutra