သတၱဝါတို႔၏ တည္ရာဌာနကို အပါယ္ဘံု၊ ကာမသုဂတိဘံု၊ ႐ူပါဝစရဘံု၊ အ႐ူပါဝစရဘံု ဟူ၍ ေလးမ်ိဳး ခြဲျခား ျပ၏။
အပါယ္ဘံု (၄)
ကုသုိလ္ေကာင္းမႈတို႔ကို ျပဳခြင့္ မ်ားစြာ မရ၊ အကုသိုလ္တို႔သာ မ်ားျပားေသာ အရပ္ဌာန ျဖစ္၏။
ငရဲ၊ တိရစၧာန္၊ ၿပိတၱာ၊ အသူရကာယ္ ဟူ၍ အပါယ္ ေလးဘံု ရွိ၏။
ငရဲဘံု
ခ်မ္းသာ မရွိေသာ အရပ္ဌာန ျဖစ္၏။
‘သၪၨိဳင္း’၊ ‘ကာလသုတ္’၊ ‘သဃၤာတ’၊ ‘ေရာ႐ုဝ’၊ ‘မဟာေရာ႐ုဝ’၊ ‘တာပန’၊ ‘မဟာတာပန’ ‘အ၀ီစိ’ ဟု ငရဲႀကီး ရွစ္ထပ္ ရွိ၏။
တစ္ထပ္စီ၏ အရပ္ေလးမ်က္ႏွာတြင္ ဘင္ပုပ္ငရဲ၊ ျပာပူငရဲ၊ လက္ပံေတာငရဲ၊ သန္လ်က္ကဲ့သို႔အ႐ြက္ရွိေသာ သစ္ပင္ေတာငရဲ ဟူ၍ ငရဲငယ္ ေလးခုစီ၊ (ရွစ္ထပ္လံုးတြင္ ၈x၄x၄=၁၂၈)
အျခားတစ္နည္း - တစ္ထပ္စီ၏ အရပ္ေလးမ်က္ႏွာတြင္ ဘင္ပုပ္ငရဲ၊ ျပာပူငရဲ၊ လက္ပံေတာငရဲ၊ သန္လ်က္ေတာငရဲ၊ ႀကိမ္ပိုက္ေခ်ာင္းငရဲ ဟူ၍ ငရဲငယ္ ငါးခုစီ (ရွစ္ထပ္လံုးတြင္ ၈x၄x၅=၁၆၀) ရွိ၏။
ငရဲဘံုတြင္ရွိေသာ ယမမင္းမ်ားမွာ စာတုမဟာရာဇ္နတ္တို႔တြင္ အပါအဝင္ျဖစ္ေသာ ေဝမာနိကၿပိတၱာမင္းမ်ား ျဖစ္ၾကၿပီး၊ ငရဲထိန္းမ်ားမွာ စာတုမဟာရာဇ္နတ္မ်ိဳးအပါအဝင္ နတ္ဘီလူး နတ္ရကၡိဳသ္မ်ား ျဖစ္ၾက၏။ ကုသိုလ္မမ်ား အကုသိုလ္မႀကီး ငရဲသို႔က်ေရာက္လာသူမ်ားကို ကယ္တင္ရန္အလို႔ငွါ စစ္ေဆး ေမးျမန္းရ၏။
တိရစၧာန္ဘံု
အလ်ားလိုက္သြားတတ္ေသာ သတၱဝါမ်ား ေနထိုင္ရာ အရပ္ျဖစ္၏။ သီးျခား ဘံုဌာနဟု မရွိေပ။ သူတို႔၏ ခႏၶာကုိယ္သာလွ်င္ သူတို႔၏ ဘံုျဖစ္၏။
ၿပိတၱာဘံု
ခ်မ္းသာမွ ေဝးေသာ အရပ္သို႔ ေရာက္ေသာ သတၱဝါကို ၿပိတၱာဟု ေခၚ၏။ ဘံုဌာန သီးျခား မရွိ။
အသူရကာယ္ဘံု
ၿပိတၱာမ်ိဳးပင္ ျဖစ္၏။ စားစရာ ေသာက္စရာ မရွိ၊ အၿမဲတမ္း ဒုကၡခံစားေနရေသာ သတၱဝါမ်ား ျဖစ္၏။ ဘံုဌာန သီးျခား မရွိ။
ဤအသူရကာယ္ႏွင့္မဆိုင္ေသာ အျခား အသုရာ ေလးမ်ိဳး ရွိ၏။
(၁) ျမင္းမိုရ္ေတာင္ေအာက္၌ ေနေသာ တာဝတႎသာနတ္တို႔၏ဆန္႔က်င္ဘက္နတ္မ်ားကိုလည္း အသုရာ ဟု ေခၚ၏။
(၂) ဘုမၼစိုးနတ္ႀကီးမ်ားကို မွီခို ကပ္ရပ္လ်က္ ေနရေသာ နတ္ငယ္ကေလးမ်ားကိုလည္း အသုရာ ဟု ေခၚ၏။
(၃) တစ္ခါ တစ္ခါ နတ္ကဲ့သို႔ စည္းစိမ္ခံစား၍ တစ္ခါ တစ္ခါ ၿပိတၱာကဲ့သို႔ ဒုကၡခံရေသာ ေဝမာနိကၿပိတၱာမ်ားကိုလည္း အသုရာ ဟု ေခၚ၏။
(၄) စၾကာဝဠာႀကီး သံုးခု၏ အစပ္အၾကား၌ျဖစ္ေသာ ေလာကႏၲရိက္ငရဲသားမ်ားကိုလည္း ဗုဒၶဝင္အ႒ကထာ၌ အသုရာ ဟု သံုးႏႈန္းထား၏။
ကာမသုဂတိဘံု (၇)
ကာမတဏွာႏွင့္တကြျဖစ္ေသာ ေကာင္းေသာဘဝ အရပ္ဌာနမ်ား ျဖစ္၏။
‘လူ႔ဘံု’ (မႏုႆဘံု)ႏွင့္ ‘စတုမဟာရာဇ္’၊ ‘တာဝတႎသာ’၊ ‘ယာမာ’၊ ‘တုသိတာ’၊ ‘နိမၼာန,ရတိ’၊ ‘ပရနိမၼိတဝသဝတၱီ’ နတ္ျပည္ ေျခာက္ထပ္တို႔ကို ကာမသုဂတိ ၇-ဘံုဟု ေခၚ၏။
မႏုႆ = မေကာင္းမႈလုပ္ငန္း၌ အနႏၲရိယကံ (မိဘသတ္မႈ စသည္) တိုင္ေအာင္ ျပဳႏိုင္ၾက၍၊ ေကာင္းမႈအရာဝယ္ ဘုရားျဖစ္သည့္တိုင္ေအာင္ စြမ္းႏိုင္ၾကေသာ ထက္ျမက္ေသာစိတ္ရွိသည့္ သူ။
စာတုမဟာရာဇာ = ဓတရ႒၊ ဝိ႐ူဠက၊ ဝိ႐ူပကၡ၊ ကုေဝရ (ေဝႆဝဏၰ ဟုလည္း ေခၚ၏) နတ္မင္းႀကီး ၄-ေယာက္
စာတုမဟာရာဇိက = နတ္မင္းႀကီးး ၄-ေယာက္၌ ဆည္းကပ္ ခစားရေသာ လက္ေအာက္ခံနတ္မ်ား
တာဝတႎသာ = သံုးဆယ့္သံုးေယာက္ေသာ အမ်ိဳးသားတို႔ျဖစ္ရာ ဌာန
ယာမာ = နတ္ခ်မ္းသာသို႔ ေကာင္းစြာေရာက္ေသာ နတ္မ်ား၏ ဌာန
တုသိတာ = ႏွစ္သက္႐ႊင္လန္းျခင္းသို႔ေရာက္ေသာ နတ္မ်ား၏ ဌာန
နိမၼာနရတိ = ကိုယ္တိုင္ဖန္ဆင္းအပ္ေသာ စည္းစိမ္၌ ေမြ႕ေလ်ာ္ေသာ နတ္မ်ား၏ ဌာန
ပရနိမၼိတဝသဝတၱီ = သူတစ္ပါးတို႔ ဖန္ဆင္းေသာ စည္းစိမ္၌ ေမြ႕ေလ်ာ္ေသာ နတ္မ်ား၏ ဌာန
အပါယ္ ၄-ဘံုႏွင့္ ကာမသုဂတိ ၇-ဘံု = ေပါင္း ၁၁-ဘံုကို ကာမ ၁၁-ဘံု ဟုလည္း ေခၚ၏။
႐ူပါဝစရဘံု (၁၆)
ပထမစ်ာန္ ၃-ဘံု
‘ျဗဟၼပါရိသဇၨာ’ = မဟာျဗဟၼာႀကီး၏ အျခံအရံ ျဗဟၼာမ်ား၏ ဌာန
‘ျဗဟၼပုေရာဟိတာ’ = မဟာျဗဟၼာႀကီး၏ အမႈကိစၥတို႔ကို ေရွ႕ေဆာင္ စီမံတတ္ေသာ ျဗဟၼာမ်ား၏ ဌာန
‘မဟာျဗဟၼာ’ = ျဗဟၼာမင္းႀကီးမ်ား၏ ဌာန
ဤသံုးဘံုမွာ တျပင္တည္း၌ တည္ရွိၿပီး ပထမစ်ာန္ရေသာ ျဗဟၼာမ်ား၏ အရပ္ဌာန ျဖစ္၏။
ဒုတိယစ်ာန္ ၃-ဘံု
‘ပရိတၱာဘာ’ = နည္းေသာ အေရာင္အလင္းရွိေသာ ျဗဟၼာမ်ား၏ ဌာန
‘အပၸမာဏာဘာ’ = မ်ားေသာ အေရာင္အလင္းရွိေသာ ျဗဟၼာမ်ား၏ ဌာန
‘အာဘႆရာ’ = ပုိမို ေတာက္ေျပာင္ေသာ ျဗဟၼာမ်ား၏ ဌာန
ဤသံုးဘံုမွာလည္း တျပင္တည္းရွိၿပီး ဒုတိယစ်ာန္ရေသာ ျဗဟၼာမ်ား၏ အရပ္ဌာန ျဖစ္၏။
တတိယစ်ာန္ ၃-ဘံု
‘ပရိတၱသုဘာ’ = နည္းေသာ တင့္တယ္ေသာ အေရာင္အလင္းရွိေသာ ျဗဟၼာမ်ား၏ ဌာန
‘အပၸမာဏသုဘာ’ = မ်ားေသာ တင့္တယ္ေသာ အေရာင္အလင္းရွိေသာ ျဗဟၼာမ်ား၏ ဌာန
‘သုဘကိဏွာ’ = အမ်ိဳးမ်ိဳးေရာႁပြမ္းေသာ တင့္တယ္ေသာ အေရာင္အလင္းရွိေသာ ျဗဟၼာမ်ား၏ ဌာန
စတုတၱစ်ာန္ဘံု ၇-ဘံု
‘ေဝဟပၹိဳလ္ဘံု’၊ ‘အသညသတ္ဘံု’၊
‘အဝိဟာဘံု’၊ ‘အတပၸါဘံု’၊ ‘သုဒႆာဘံု’၊ ‘သုဒႆီဘံု’၊ ‘အကနိ႒ဘံု’ ဟူ၍ စတုတၳစ်ာန္ ၇-ဘံု ရွိ၏။
ေဝဟပၹိဳလ္ဘံု = ျပန္႔ေျပာႀကီးမားေသာအက်ိဳးရွိေသာ ျဗဟၼာႀကီးမ်ား၏ ဌာန
အသညသတ္ဘံု = စိတ္, ေစတသိက္တို႔ မရွိဘဲ ႐ုပ္ခႏၶာႀကီးသာရွိေသာ ျဗဟၼာႀကီးမ်ား၏ ဌာန
ဤေဝဟပၹိဳလ္ဘံုႏွင့္ အသညသတ္ဘံုတို႔မွာ တျပင္တည္း ရွိ၏။
အဝိဟာဘံု = မိမိတို႔ဘံုဌာနကို ေခတၱခဏျဖင့္ မစြန္႔ၾကဘဲ ကမၻာေပါင္းမ်ားစြာၾကာေအာင္ တည္ေနေသာ ျဗဟၼာႀကီးမ်ား၏ ဌာန
အတပၸါဘံု = မည္သည့္အေၾကာင္းေၾကာင့္မွ် မပူပန္ရဘဲ အလြန္ေအးျမေသာ ျဗဟၼာႀကီးမ်ား၏ ဌာန
သုဒႆာဘံု = အလြန္လွပတင့္တယ္ၾကသျဖင့္ ခ်မ္းသာစြာ ႐ႈစားအပ္ေသာ (ၾကည့္ခ်င္ဖြယ္အလြန္ေကာင္းေသာ) ျဗဟၼာႀကီးမ်ား၏ ဌာန
သုဒႆီဘံု = သူတစ္ပါးကို ပကတိစကၡဳ၊ ပညာစကၡဳတို႔ျဖင့္ ေကာင္းေကာင္းမြန္မြန္ ႐ႈစားတတ္ေသာ ျဗဟၼာႀကီးမ်ား၏ ဌာန
အကနိ႒ဘံု = စည္းစိမ္ခ်မ္းသာ လြန္စြာႀကီးသျဖင့္ မည္သည့္ဘက္ကမဆို ေသးငယ္ေသာသေဘာ မရွိၾက၊ အထက္တန္းက်ေသာ ျဗဟၼာႀကီးမ်ား၏ ဌာန
ဤအဝိဟာဘံုမွ အကနိ႒ဘံု ၅-ဘံုကို စင္ၾကယ္ေသာ ပုဂၢိဳလ္မ်ား၏ေနရာ သုဒၶါဝါသ ၅-ဘံုဟု ေခၚ၏။ အနာဂါမ္ပုဂၢိဳလ္မ်ားမွ ဤဘံုမ်ားတြင္ ျဖစ္၏။
အ႐ူပါဝစရဘံု (၄)
႐ူပါဝစရဘံုအထက္၌ ‘အာကာသာနၪၥာယတနဘံု’၊ ‘ဝိညာဏၪၥာယတနဘံု’၊ ‘အာကိဉၥညာယတနဘံု’၊ ‘ေနဝသညာနာသညာယတနဘံု’ အ႐ူပါဝစရ ၄-ဘံု ရွိ၏။
အာကာသာနၪၥာယတနဘံု = အာကာသာနၪၥာယတန ဝိပါက္စိတ္ ေစတသိက္ျဖင့္ ပဋိေသေႏၶတည္ေနလ်က္ အဆက္ဆက္ျဖစ္ပြားေနေသာ နာမ္ခႏၶာအစဥ္၏ ျဖစ္တည္ရာ ေကာင္းကင္ျပင္။
ဝိညာဏၪၥာယတနဘံု = ဝိညာဏၪၥယတန ဝိပါက္စိတ္ ေစတသိက္ျဖင့္ ပဋိသေႏၶတည္ေနလ်က္ အဆက္ဆက္ျဖစ္ပြားေနေသာ နာမ္ခႏၶာအစဥ္၏ ျဖစ္တည္ရာ ေကာင္းကင္ျပင္။
အာကိၪၥညာယတနဘံု = အာကိၪၥညာယတန ဝိပါက္စိတ္ ေစတသိက္ျဖင့္ ပဋိသေႏၶတည္ေနလ်က္ အဆက္ဆက္ျဖစ္ပြားေနေသာ နာမ္ခႏၶာအစဥ္၏ ျဖစ္တည္ရာ ေကာင္းကင္ျပင္။
ေနဝသညာနာသညာယတနဘံု = ေနဝသညာနာသညာယတန ဝိပါက္စိတ္ ေစတသိက္ျဖင့္ ပဋိသေႏၶတည္ေနလ်က္ အဆက္ဆက္ျဖစ္ပြားေနေသာ နာမ္ခႏၶာအစဥ္၏ ျဖစ္တည္ရာ ေကာင္းကင္ျပင္။
အပါယ္ဘံု၊ လူ႔ဘံု၊ ဘုမၼစိုးနတ္တို႔မွာ သက္တမ္း မၿမဲ။
အပါယ္ဘံု၌ အကုသိုလ္ရွိသေလာက္ ခံၾကရ၏။
လူ႔တို႔၏ သက္တမ္းမွာ က်မ္းဂန္မ်ားအရ ၁၀-ႏွစ္တမ္းမွ အသေခၤ်ယ်တမ္း တက္လိုက္ က်လိုက္ သြားေန၏။
ဘုမၼစိုးနတ္ႀကီးမ်ားမွာ အခ်ိဳ႕ အလြန္ အသက္ရွည္၏။ အခ်ိဳ႕ မရွည္။ သက္တမ္း မၿမဲ။
စတုမဟာရာဇ္ဘံုမွာ နတ္သက္ ၅၀၀၊ လူသက္ ၉-သန္း။
အထက္နတ္ဘံုမ်ားသို႔ နတ္သက္ ၂-ဆ၊ လူသက္ ၄-ဆစီ တက္သြားသျဖင့္ -
တာဝတႎသာဘံုမွာ နတ္သက္ ၁၀၀၀၊ လူသက္ ၃၆-သန္း၊
ယာမာဘံုမွာ နတ္သက္ ၂၀၀၀၊ လူသက္ ၁၄၄-သန္း၊
တုသိတာဘံုမွာ နတ္သက္ ၄၀၀၀၊ လူသက္ ၇၅၆-သန္း၊
နိမၼာနရတိဘံုမွာ နတ္သက္ ၈၀၀၀၊ လူသက္ ၂၃၀၄-သန္း၊
ပရနိမၼိတဝသဝတၱီဘံုမွာ နတ္သက္ ၁၆၀၀၀၊ လူသက္ ၉၂၁၆-သန္း ျဖစ္၏။
အထက္ဘံု – ၿဗဟၼာ ၂၀။
အလယ္ဘံု – နတ္ၿပည္ ၆ ထပ္၊ လူ႔ဘံု တစ္ဘံု။
ေအာက္ဘံု – အပါယ္ေလးဘံု။
ကုသိုလ္ေၾကာင့္ လူဘ၀ေရာက္လာရင္ သံသရာအဆက္ဆက္က ၿပဳလုပ္ခဲ့တဲ့ ကုသိုလ္ေတြပါ ေပါင္းၿပီးအက်ိဳးေပးသလို (ေရမ်ားေရႏိုင္) အကုသိုလ္ေၾကာင့္ အပါယ္ဘံုေရာက္ရင္လည္း သံသရာအဆက္ဆက္ကၿပဳလုပ္ခဲ့တဲ့ အကုသိုလ္ေတြပါ ေပါင္းၿပီးအက်ိဳးေပးပါတယ္။ (မီးမ်ားမီးႏိုင္)
အထက္ဘံု (ၿဗဟၼာ)
ပထမစ်ာန္ ၃ ဘံု သက္တမ္း
ၿဗဟၼပါရိသဇၨာ ၀ိ၀႗ဌာယီ အသေခ်ီယကပ္ ၁/၃
ၿဗဟၼပုေရာဟိတာ ၂/၃
မဟာၿဗဟၼာ ၁
ဒုတိယစ်ာန္ ၃ဘံု
ပရိတၱာဘာ ၂ ကမာၻ
အပၸမာဏာဘာ ၄ ကမာၻ
အီဘႆရာ ၈ ကမာၻ
တတိယစ်ာန္ ၃ ဘံု
ပရိတၱသုဘာ ၁၆ ကမာၻ
အပၸမာဏသုဘာ ၃၂ ကမာၻ
သုဘကိဏွာ ၆၄ ကမာၻ
စတုတၳစ်ာန္ ၃ ဘံု
ေ၀ဟပၸိဳလ္ ၅၀၀ ကမာၻ
အသညသတ္ ၁၀၀၀ ကမာၻ
အ၀ိဟာ ၁၀၀၀ ကမာၻ
အာတပၸါ ၂၀၀၀ ကမာၻ
သုဒႆာ ၄၀၀၀ ကမာၻ
သုဒႆီ ၈၀၀၀ ကမာၻ
အကနိ႒ ၁၆၀၀၀ ကမာၻ
အရူပၿဗဟၼာ ၄ ဘံု
အာကာသာ နဥၥာယတန ၂၀၀၀၀ ကမာၻ
၀ိညာဏဥၥယတန ၄၀၀၀၀ ကမာၻ
အာကိဥၥညာယတန ၆၀၀၀၀ ကမာၻ
ေန၀သညာနာသ ညာယတန ၈၄၀၀၀ ကမာၻ
အလယ္ဘံု
နတ္ၿပည္ ၆ ထပ္
စတုမဟာရာဇ္ အႏွစ္ကိုးသန္း အသက္ရွည္ပါတယ္။ (၁ ရက္=လူႏွစ္ ၅၀ ညီမွ်၏။)
တာ၀တိ ံသာ ႏွစ္ေပါင္းသံုးကုေဋနဲ႔ ေၿခာက္သန္း။ (၁ရက္= လူႏွစ္ ၁၀၀ ညီမွ်၏)
ယာမာ ႏွစ္ေပါင္း တစ္ဆယ့္ေလးကုေဋနဲ႔ ေလးသန္း။
(၁ ရက္= လူႏွစ္ ၂၀၀ ညီမွ်၏။)
တုသိတာ ႏွစ္ေပါင္း ငါးဆယ္ခုႏွစ္ကုေဋနဲ႔ ေၿခာက္သန္း။
(၁ ရက္=လူႏွစ္၄၀၀ ႏွစ္ ညီမွ်၏။)
နိမၼာနရတိ ႏွစ္ေပါင္း ႏွစ္ရာ့သံုးဆယ္ကုေဋနဲ႔ေလးသန္း။
(၁ ရက္= လူ ႏွစ္ ၈၀၀ ႏွစ္)
ပရနိမၼိတ၀သ၀တၱိ ႏွစ္ေပါင္း ကိုးရာႏွစ္ဆယ့္တစ္ကုေဋနဲ႔ ေၿခာက္သန္း။
(၁ ရက္= လူ ႏွစ္ ၁၆၀၀ ညီမွ်၏။)
လူ႕ဘံု ဒါန၊ သီလ၊ ပညာတည္းဟူေသာ ကုသုိလ္တရားၿပဳလုပ္ႏိုင္ေသာ
တစ္ခုတည္းေသာဘံု။
အပါယ္ေလးဘံု
ငရဲ – ၈ ထပ္ ရွိပါတယ္။ တစ္ထပ္ခ်င္းစီမွာ အရံငရဲငယ္ (၅)ထပ္ ၿခံရံပါေသးတယ္။ ဘင္၊ ၿပာ၊ လက္၊ သန္၊ ၾကိမ္ ပတ္ရံေတြပါပဲ။
ဘင္ ဆိုတာ ဘင္ပုပ္ငရဲ။
အညစ္အေၾကးေတြ ပိုးေလာက္ေတြ အၿပည့္ရွိေနပါတယ္။ ညစ္ညမ္းတဲ့အန႔ံေတြလည္း ရႈရတယ္။ အဲ့ဒီထဲက်သြားရင္ အဲ့ဒီမွာရွိတဲ့ ပိုးေလာက္ေတြက အသားေတြ ကလီစာေတြ ထိုးေဖာက္စားၾကၿပီး ေသလည္း မေသရပါဘူး။ အကုသိုလ္ကံေတြေၾကာင့္ ခံေနရတာပါ။
ၿပာ ဆိုတာ ၿပာပူငရဲ။
အဲ့ဒီၿပာထဲထည့္လိုက္ရင္ ခႏၶာကိုယ္က ေၾကသြားတာပါတယ္။
လက္ ဆိုတာ လက္ပံေတာ္ငရဲ။
လက္ပံေတာမွာ အပင္ၾကီးေတြရွိပါတယ္။ အပင္ေအာက္ထိုင္တာနဲ႔ အေပၚကလက္ပံပြင့္ရဲ႕အပြင့္ေတြ၊ အရြက္ေတြ၊ အသီးေတြဟာ ဓားေတြ၊ လွံေတြ၊ ေပါက္စိန္ေတြ လက္နက္ခ်ည္းေတြၿဖစ္ၿပီး လက္ေတြ၊ ေၿခေတြ၊ ေခါင္းေတြ ၿပတ္ခံရတာပါတယ္။
သန္ ဆိုတာ သန္လ်က္ရြက္ေတာ ငရဲ။
သန္လ်က္ရြက္ေတာက အရြက္ေတြစိမ္းလို႔ေနပါတယ္။ ဒီေတာထဲတိုးသြားတဲ့ငရဲသားေတြရဲ႕ လက္ေတြ၊ ေၿခေတြကို ၿဖတ္ပစ္တာပါပဲ။
ၾကိမ္ ဆိုတာ ၾကိမ္ပိုက္ေခ်ာင္း ငရဲ။
အဲ့ဒီေခ်ာင္းထဲမွာ ၾကိမ္ေတြရွိပါတယ္။ ေရဆာတယ္ဆိုရင္ အဲ့ဒီၾကိမ္ပိုက္ေခ်ာင္းထဲ ပစ္ခ်လိုက္တာပါပဲ။ အဲ့ဒီၾကိမ္ေတြကလည္း လက္ထိလက္ၿပတ္၊ ေခါင္းထိေခါင္းၿပတ္ပါပဲ။ ၿပတ္လည္း မေသရ။ အသစ္ၿပန္ၿဖစ္ အသစ္ၿပန္ခံရတာပါပဲ။ (အကုသိုလ္အက်ိဳးေပးမ်ားေတာ္ေတာ္ေၾကာက္ဖို႔ေကာင္းစြ။)
၁) သဥၨိဳင္း ငရဲ အႏွစ္ကိုးသန္း အသက္ရွည္ပါတယ္။ (၈ဆနဲ႕ တစ္ထပ္ခ်င္းစီေၿမာက္သြားပါ။)
၂) ကာလသုတ္ ငရဲ
၃) သံဃာတ ငရဲ
၄) ေရာယု၀ ငရဲ
၅) မဟာေရာယု၀ ငရဲ
၆) တာပန ငရဲ
၇) မဟာတာပန ငရဲ
၈) အ၀ီစိ ငရဲ
တစ္ထပ္ႏွင့္ တစ္ထပ္သည္ ယူဇနာတစ္ေသာင္းငါးေထာင္စီေ၀းၿပီး အစဥ္လိုက္ရွိသည္။ တစ္ယူဇာသည္ ဆယ္မိုင္ခန္႔ တခ်ိဳ႕ကေတာ့ ဆယ္သံုးမိုင္ရွိတယ္လို႔ ဆိုပါတယ္။
တိရစာၦန္ စားၿခင္း၊ အိပ္ၿခင္း၊ ကာမဂုဏ္ခံစားၿခင္း။
အသူရကာယ္ ေရာင့္ရဲၿခင္းကင္းသည္။ ေန႔စံ ညခံ၊ ညစံ ေန႔ခံ စသည့္ ၿပိတၱာမ်ား။
ၿပိတၱာ သရဲ၊ မင္၊ က်ပ္ စသည္။
A. Apaya-bhumi or the Plane of Misery
l. Niraya or Hell
2. Tiracchanayoni or Animal Birth
3. Pettivisaya (Petayoni) or the realm of the Unhappy Ghost
4. Asurayoni or the Birth of the Titans
B. Kamasugati-bhumi or the Plane of Happiness Connected with Desires
1. The realm of Human Beings
2. Catummaharajika Heaven or the Heaven of the Four Great Kings
3. Tavatimsa or the Heaven of the Thirty-Three Gods
4. Yama-bhumi
(the Abode of a Devaraja named Yama)
5. Tusita-bhumi
(the realm where every Bodhisatta to be born here before the last one in which he attains to Buddhahood)
6. Nimmanaraa-bhumi
(the Abode of a Devaraja named Sunimmitta or Nimmitta)
7. Paranimmitavasavata-bhumi
(the Abode of a Devaraja named Paranimimita)
C. Rupavacara-bhumi or the Plane of Form
1. Rebirth in the Pathama jhana-bhumi
(Brahmaparisajja, Bmhmapurohita and Mahabrahma)
2. Rebirth in the Duaya jhana-bhumi
(Parittabha, Appamanabha and Abhassara)
3. Rebirth in the Tatiya jhana-bhumi
(Parittosubha, Appamanasubha and Subhakinha or Subhakinna)
4. Rebirth in the Catuttha jhana-bhumi
(Vehapphala, Asannasatta, Aviha, Atappa, Sudassa, Sudassi and Akanittha)
D. Arupavacara-bhumi or the Plane of the Formless
1. Akasanancayatana
2. Vinnanancayatana
3. Akincannayatana
4. Nevasannanasannayatana
EXISTENCE
BUDDHISTS BELIEVE THAT THE HUMAN WORLD is not the only world where living beings exist, but that there are many other planes of existence where some forms of life flourish. These planes of existence, despite the fact that some of which are invisible to human eyes, are closely related to our world. They are places where rebirth takes place.
According to Buddhism, the nature of one’s future birth is conditioned by kamma performed in the present life. From here one may, after death, go “upwards” to the plane of happiness or “downwards” to the realm of misery. So far as kamma is concerned, our present world seems to be the centre of all other worlds and this present life is the determining factor of future lives.
Viewed from the point of view of rebirth, the human world and other worlds or planes of existence are reciprocally related. Not only do the beings of this world pass away to take rebirth in other planes, but the beings of those planes also come to take rebirth in the human world.
The Pali Canon speaks of three planes of existence called bhava. The Pali term bhava literally means ‘becoming’, ‘state of existence’ or ‘plane of existence’. The three planes of existence are:
a. Kamabhava, the plane of desires,
b. Rupabhava, the plane of form, and
c. Arupabhava, the plane of the formless or incorporeal beings.
In the Sammaditthi Sutta the Venerable Sariputta speaks of the cause, the cessation and the path leading to the cessation of bhava for each and every individual. Attachment (upadana) is described as the cause of bhava. Because of attachment one is to be reborn again after death, and because he is to be reborn, bhava or the plane of existence is said to exist for him.
The cessation of bhava is nothing but the cessation of attachment which
is its cause. And the Noble Eightfold Path is said to be the way leading to
the cessation of bhava.
In the Abhidhammatthasangaha the classification of the planes of existence appears to be slightly different from that of the Pali Canon. Here the planes of existence are called bhumi. The Pali term ‘bhumi’ literally means ‘ground, soil, plane, or stage’.
The Abhidhammattha-sangaha classifies planes of existence into four sub-divisions:
a. Apaya-bhumi, the plane of misery,
b. Kamasugati-bhumi, the better plane of the world of desires,
c. Rupavacara-bhumi, the plane of form, and
d. Arupavacara-bhumi, the plane of the formless.
The Apaya-bhumi and Kamasugati-bhumi are included in the Kamavacara-bhumi or the plane of the beings whose consciousness is restless under the influence of diverse worldly desires. Classification is made here merely to distinguish the plane of misery (Duggati) from the plane of happiness (Sugati). Our consideration of the planes of existence will follow the classification as given in the Abhidhammatthasangaha.
The Pali Canon speaks of four types of birth in different planes of existence. The first type is that of a being born from an egg (andaja). Whatever being comes into life by breaking through an eggshell is called a ‘being born from an egg’.
The second type is that of a being born from a womb (jalabuja). The being born by breaking through a membranous sheath, like human beings, or some kinds of animals like cows, etc., belongs to this type of birth.
The third type is that of the being born of moisture (sansedaja). Whatever being is produced out of rotting fish or rotting corpses or in a dirty pool,’ is called a ‘being born of moisture’.
The fourth type is that of spontaneous uprising (opapatika). Devas or gods in heaven, and those who are born in hell belong to this type of birth.
We may roughly say that human beings belong to the second type of birth or jalabuja; among the beings in the animal kingdom, some belong to the first type of birth or andaja, some belong to the second type or jalabuja, and some belong to the third type or sansedaja; the beings in heaven and in hell belong to the fourth type or opapatika.
Arupabhava (Sutta) or
Arupavacara-bhumi (Abhidhamma)
Or the plane of the formless (incorporeal beings)
(31) Nevasannanasannayatana
84,000 kappas (aeon)
(30) Akincannayatana
60,000 kappas
(29) Vinnanancayatana
40,000 kappas
(28) Akasanancayatana
20,000 kappas
Rupabhava or Rupavacara-bhumi or the plane of form
Catuttha-jhana-bhumi
Suddhavasa or the Pure Abodes
(27) Akanittha - 16,000 kappas
(26) Sudassi - 8,000 kappas
(25) Sudassa - 4,000 kappas
(24) Atappa - 2,000 kappas
(23) Aviha - 1,000 kappas
(22) Asannasatta - 500 kappas
(21) Vehapphala - 500 kappas
Tatiya-jhana-bhumi
(20) Subhakinha or Subhakinna - 64 kappas
(19) Appamanasubha - 32 kappas
(18) Parittasubha - 16 kappas
Dutiya-jhana-bhumi
(17) Abhassara - 8 kappas
(16) Appamanabha - 4 kappas
(15) Patittabha - 2 kappas
Pathama-jhana-bhumi
(14) Mahabrahma - 1 kappas
(13) Brahmapurohita - 1/2 kappas
(12) Brahmaparisajja – 1/3 kappas
Kamabhava or Kamavacara-bhumi or the plane of desires
Kamasugati-bhumi or the plane of hapiness
connected with desires
Kamavacara (Heaven)
(11) Paranimmitavasavatti-bhumi
16,000 divine years or 9,216 million years human world
(10) Nimmanarati-bhumi
8,000 divine years or 2,304 million years human world
(9) Tusita-bhumi
4,000 divine years or 576 million years human world
(8) Yama-bhumi
2,000 divine years or 144 million years human world
(7) Tavatimsa
1,000 divine years or 36 million years human world
(6) Catummaharajika
500 divine years or 9 million years human world
(5) Manussa (human beings)
Apaya-bhumi or plane or misery
(4) Tiracchanayoni (Animal)
(3) Asurayoni (Titan)
(2) Pettivisaya (Unhappy ghost)
4 kinds of Peta :
Paradattupajivika-peta,
Khuppipasika-peta,
Nijjhamatanhika-peta
Kalakancika-peta
(1) Niraya (Hell)
a) Sanjiva Niraya
b) Kalasutta Niraya
c) Sanghatai Niraya
d) Roruva or Dhumaroruva Niraya
e) Maharoruva or Jalaroruva Niraya
f) Tapana or Culatapana Niraya
g) Mahatapama Niraya
h) Avici Niraya
Each great hell (above) is surrounded on each of its four sides by five minor hells –
Ussada-niraya, viz.; Gutha, Kukkula, Simpalivana, Asipattavana and Vettarani –
Bringing the total to 168 hells.
**The tables above is based on the article in the book – by Sunanda
A. Apaya-bhumi or the Plane of Misery 答：Apaya - bhumi或平面的憂患
l. Niraya or Hell 湖Niraya或地獄
2. 2。 Tiracchanayoni or Animal Birth Tiracchanayoni或動物出生
3. 3。 Pettivisaya (Petayoni) or the realm of the Unhappy Ghost Pettivisaya（Petayoni）或不愉快的境界鬼
4. 4。 Asurayoni or the Birth of the Titans Asurayoni或泰坦的誕生
B. Kamasugati-bhumi or the Plane of Happiness Connected with Desires 二Kamasugati - bhumi或平面連接幸福的慾望
1. 1。 The realm of Human Beings 人的境界
2. 2。 Catummaharajika Heaven or the Heaven of the Four Great Kings Catummaharajika天堂或天堂的四大天王
3. 3。 Tavatimsa or the Heaven of the Thirty-Three Gods Tavatimsa或天堂的三十三個神
4. 4。 Yama-bhumi 閻王- bhumi
(the Abode of a Devaraja named Yama) （精舍山命名的Devaraja）
5. 5。 Tusita-bhumi 兜率- bhumi
(the realm where every Bodhisatta to be born here before the last one in which he attains to Buddhahood) （每菩薩的境界就在這裡誕生前的最後一個，他達到成佛）
6. 6。 Nimmanaraa-bhumi Nimmanaraa - bhumi
(the Abode of a Devaraja named Sunimmitta or Nimmitta) （一Devaraja精舍名為Sunimmitta或Nimmitta）
7. 7。 Paranimmitavasavata-bhumi Paranimmitavasavata - bhumi
(the Abode of a Devaraja named Paranimimita) （一Devaraja精舍名為Paranimimita）
C. Rupavacara-bhumi or the Plane of Form 三Rupavacara - bhumi表格或平面
1. 1。 Rebirth in the Pathama jhana-bhumi 重生在Pathama禪定- bhumi
(Brahmaparisajja, Bmhmapurohita and Mahabrahma) （Brahmaparisajja，Bmhmapurohita和Mahabrahma）
2. 2。 Rebirth in the Duaya jhana-bhumi 重生在Duaya禪定- bhumi
(Parittabha, Appamanabha and Abhassara) （Parittabha，Appamanabha和Abhassara）
3. 3。 Rebirth in the Tatiya jhana-bhumi 重生在Tatiya禪定- bhumi
(Parittosubha, Appamanasubha and Subhakinha or Subhakinna) （Parittosubha，Appamanasubha和Subhakinha或Subhakinna）
4. 4。 Rebirth in the Catuttha jhana-bhumi 重生在Catuttha禪定- bhumi
(Vehapphala, Asannasatta, Aviha, Atappa, Sudassa, Sudassi and Akanittha) （Vehapphala，Asannasatta，Aviha，Atappa，Sudassa，Sudassi和Akanittha）
D. Arupavacara-bhumi or the Plane of the Formless 四Arupavacara - bhumi或平面的無形
1. 1。 Akasanancayatana Akasanancayatana
2. 2。 Vinnanancayatana Vinnanancayatana
3. 3。 Akincannayatana Akincannayatana
4. 4。 Nevasannanasannayatana Nevasannanasannayatana
EXISTENCE 存在
BUDDHISTS BELIEVE THAT THE HUMAN WORLD is not the only world where living beings exist, but that there are many other planes of existence where some forms of life flourish. 佛教認為，人的世界並不是世界上唯一的居住人口存在，但有許多其他飛機存在某些形式的生命在蓬勃發展。 These planes of existence, despite the fact that some of which are invisible to human eyes, are closely related to our world. They are places where rebirth takes place. 這些飛機的存在，儘管其中有一些人眼看不見的，是與我們的世界。他們重生的地方發生。
According to Buddhism, the nature of one's future birth is conditioned by kamma performed in the present life. 根據佛教，自然一個人的未來生育的條件是由業力的表現在現在的生活。 From here one may, after death, go “upwards” to the plane of happiness or “downwards” to the realm of misery. 從這裡人們可以，死後去“向上”的平面幸福或“向下”的境界的痛苦。 So far as kamma is concerned, our present world seems to be the centre of all other worlds and this present life is the determining factor of future lives. 至於業力而言，我們現在的世界似乎是該中心的所有其他世界和今世是決定性因素，對未來的生活。
Viewed from the point of view of rebirth, the human world and other worlds or planes of existence are reciprocally related. Not only do the beings of this world pass away to take rebirth in other planes, but the beings of those planes also come to take rebirth in the human world. 從看的角度來看的重生，人的世界和其他世界或飛機存在的相互關係。不僅對這個世界的眾生去世重生採取其他飛機，但這些飛機的人也來參加重生在人間。
The Pali Canon speaks of three planes of existence called bhava. 巴利佳能講的三個平面存在所謂巴瓦。 The Pali term bhava literally means 'becoming', 'state of existence' or 'plane of existence'. The three planes of existence are: 巴利長期巴瓦字面意思就是'成為'，'狀態的存在'或'飛機的存在'。三個平面的存在是：
a. Kamabhava, the plane of desires, 答：Kamabhava，這架飛機的慾望，
b. Rupabhava, the plane of form, and 二Rupabhava，這架飛機的形式，
c. Arupabhava, the plane of the formless or incorporeal beings. 三Arupabhava，這架飛機的無形的或無形的眾生。
In the Sammaditthi Sutta the Venerable Sariputta speaks of the cause, the cessation and the path leading to the cessation of bhava for each and every individual. 在Sammaditthi經文尊者舍利弗講的原因，停止和路徑導致停止巴瓦的每一個人。 Attachment (upadana) is described as the cause of bhava. Because of attachment one is to be reborn again after death, and because he is to be reborn, bhava or the plane of existence is said to exist for him. 附件（upadana）被描述為造成巴瓦。由於附件之一，是獲得新生後再次死亡，因為他是要脫胎換骨，巴瓦或平面的存在是對他說存在。
The cessation of bhava is nothing but the cessation of attachment which 巴瓦的停止只不過是其中的附件停止
is its cause. 是它的原因。 And the Noble Eightfold Path is said to be the way leading to 而八正道是說是一路領先到
the cessation of bhava. 巴瓦的停止。
In the Abhidhammatthasangaha the classification of the planes of existence appears to be slightly different from that of the Pali Canon. Here the planes of existence are called bhumi. 在Abhidhammatthasangaha飛機的分類存在似乎略有不同，該巴利文經典。這裡的飛機被稱為bhumi的存在。 The Pali term 'bhumi' literally means 'ground, soil, plane, or stage'. 巴利一詞bhumi'字面意思是'地面，土壤，飛機，或舞台'。
The Abhidhammattha-sangaha classifies planes of existence into four sub-divisions: 該Abhidhammattha - sangaha分類飛機的存在為四個子部門：
a. Apaya-bhumi, the plane of misery, 答：Apaya - bhumi，這架飛機的苦難，
b. Kamasugati-bhumi, the better plane of the world of desires, 二Kamasugati - bhumi，更好平面世界的慾望，
c. Rupavacara-bhumi, the plane of form, and 三Rupavacara - bhumi，這架飛機的形式，
d. Arupavacara-bhumi, the plane of the formless. 四Arupavacara - bhumi，這架飛機的無形的。
The Apaya-bhumi and Kamasugati-bhumi are included in the Kamavacara-bhumi or the plane of the beings whose consciousness is restless under the influence of diverse worldly desires. 該Apaya - bhumi和Kamasugati - bhumi包括在Kamavacara - bhumi或飛機的人的意識是不安的影響下，各種不同世俗的慾望。 Classification is made here merely to distinguish the plane of misery (Duggati) from the plane of happiness (Sugati) . Our consideration of the planes of existence will follow the classification as given in the Abhidhammatthasangaha. 只是在這裡所作的分類是區分平面苦難 （Duggati） 從平面的幸福（Sugati）。我們考慮的飛機存在將遵循分類，給出了Abhidhammatthasangaha。
The Pali Canon speaks of four types of birth in different planes of existence. The first type is that of a being born from an egg (andaja) . Whatever being comes into life by breaking through an eggshell is called a 'being born from an egg'. 巴利佳能講的四種類型的飛機在不同生育期的存在。第一類是，一出生，從一個雞蛋（andaja）。不管涉及到生活被打破蛋殼是通過一個叫做'出生於蛋'。
The second type is that of a being born from a womb (jalabuja) . The being born by breaking through a membranous sheath, like human beings, or some kinds of animals like cows, etc., belongs to this type of birth. 第二類是，一個從一出生子宮（jalabuja）。正在誕生的突破一膜質鞘，像人一樣，或某些種類的動物如牛等，就屬於這種類型的誕生。
The third type is that of the being born of moisture (sansedaja) . Whatever being is produced out of rotting fish or rotting corpses or in a dirty pool,' is called a 'being born of moisture'. 第三類是，在出生的水分（sansedaja）。不管是被生產出來的腐爛的魚或腐爛的屍體或在一個骯髒的水池，'被稱為'出生的水分'。
The fourth type is that of spontaneous uprising (opapatika) . Devas or gods in heaven, and those who are born in hell belong to this type of birth. 第四類是自發的起義（opapatika）。天王或神在天上，而那些出生在地獄誰是屬於這種類型的誕生。
We may roughly say that human beings belong to the second type of birth or jalabuja; among the beings in the animal kingdom, some belong to the first type of birth or andaja, some belong to the second type or jalabuja, and some belong to the third type or sansedaja; the beings in heaven and in hell belong to the fourth type or opapatika. 我們可以大致說，人類屬於第二類的出生或jalabuja;當中的眾生在動物王國，部分屬於第一種類型的出生或andaja，部分屬於第二類或jalabuja，有的屬於第三類或sansedaja;的眾生在天堂和地獄屬於第四類或opapatika。
Arupabhava (Sutta) or Arupabhava（經文）或
Arupavacara-bhumi (Abhidhamma) Arupavacara - bhumi（阿昆達摩）
Or the plane of the formless (incorporeal beings) 平面或無形的（無形眾生）
(31) Nevasannanasannayatana （31）Nevasannanasannayatana
84,000 kappas (aeon) 84,000 kappas（永旺）
(30) Akincannayatana （30）Akincannayatana
60,000 kappas 60,000 kappas
(29) Vinnanancayatana （29）Vinnanancayatana
40,000 kappas 40000 kappas
(28) Akasanancayatana （28）Akasanancayatana
20,000 kappas 20000 kappas
Rupabhava or Rupavacara-bhumi or the plane of form Rupabhava或Rupavacara - bhumi或平面形式
Catuttha-jhana-bhumi Catuttha -禪定- bhumi
Suddhavasa or the Pure Abodes Suddhavasa或純住所
(27) Akanittha - 16,000 kappas （27）Akanittha - 16,000 kappas
(26) Sudassi - 8,000 kappas （26）Sudassi - 8,000 kappas
(25) Sudassa - 4,000 kappas （25）Sudassa - 4000 kappas
(24) Atappa - 2,000 kappas （24）Atappa - 2000 kappas
(23) Aviha - 1,000 kappas （23）Aviha - 1,000 kappas
(22) Asannasatta - 500 kappas （22）Asannasatta - 500 kappas
(21) Vehapphala - 500 kappas （21）Vehapphala - 500 kappas
Tatiya-jhana-bhumi Tatiya -禪定- bhumi
(20) Subhakinha or Subhakinna - 64 kappas （20）Subhakinha或Subhakinna - 64 kappas
(19) Appamanasubha - 32 kappas （19）Appamanasubha - 32 kappas
(18) Parittasubha - 16 kappas （18）Parittasubha - 16 kappas
Dutiya-jhana-bhumi Dutiya -禪定- bhumi
(17) Abhassara - 8 kappas （17）Abhassara - 8 kappas
(16) Appamanabha - 4 kappas （16）Appamanabha - 4 kappas
(15) Patittabha - 2 kappas （15）Patittabha - 2 kappas
Pathama-jhana-bhumi Pathama -禪定- bhumi
(14) Mahabrahma - 1 kappas （14）Mahabrahma - 1 kappas
(13) Brahmapurohita - 1/2 kappas （13）Brahmapurohita - 1 / 2 kappas
(12) Brahmaparisajja – 1/3 kappas （12）Brahmaparisajja - 1 / 3 kappas
Kamabhava or Kamavacara-bhumi or the plane of desires Kamabhava或Kamavacara - bhumi或飛機的慾望
Kamasugati-bhumi or the plane of hapiness Kamasugati - bhumi或平面論幸福
connected with desires 連接慾望
Kamavacara (Heaven) Kamavacara（天）
(11) Paranimmitavasavatti-bhumi （11）Paranimmitavasavatti - bhumi
16,000 divine years or 9,216 million years human world 16000年或9216神聖萬年人類世界
(10) Nimmanarati-bhumi （10）化樂天- bhumi
8,000 divine years or 2,304 million years human world 8000年或2304神聖萬年人類世界
(9) Tusita-bhumi （9）兜率- bhumi
4,000 divine years or 576 million years human world 4000年，神聖的人類世界五七六〇 〇 〇 〇 〇 〇年
(8) Yama-bhumi （8）山，bhumi
2,000 divine years or 144 million years human world 2000年，神聖的人類世界一萬四千四百點〇萬年
(7) Tavatimsa （7）Tavatimsa
1,000 divine years or 36 million years human world 1000年，神聖的人類世界三千六萬年
(6) Catummaharajika （6）Catummaharajika
500 divine years or 9 million years human world 神聖的500年或九百點〇萬年人間
(5) Manussa (human beings) （5）Manussa（人類）
Apaya-bhumi or plane or misery Apaya - bhumi或平面或痛苦
(4) Tiracchanayoni (Animal) （4）Tiracchanayoni（動物）
(3) Asurayoni (Titan) （3）Asurayoni（泰坦）
(2) Pettivisaya (Unhappy ghost) （2）Pettivisaya（不愉快的鬼）
4 kinds of Peta : 四種佩塔：
Paradattupajivika-peta, Paradattupajivika，餓鬼，
Khuppipasika-peta, Khuppipasika，餓鬼，
Nijjhamatanhika-peta Nijjhamatanhika，善待動物組織
Kalakancika-peta Kalakancika，善待動物組織
(1) Niraya (Hell) （1）Niraya（地獄）
a) Sanjiva Niraya 一）Sanjiva Niraya
b) Kalasutta Niraya 二）Kalasutta Niraya
c) Sanghatai Niraya 三）Sanghatai Niraya
d) Roruva or Dhumaroruva Niraya 四）Roruva或Dhumaroruva Niraya
e) Maharoruva or Jalaroruva Niraya 五）Maharoruva或Jalaroruva Niraya
f) Tapana or Culatapana Niraya 六）Tapana或Culatapana Niraya
g) Mahatapama Niraya 克）Mahatapama Niraya
h) Avici Niraya 八）阿鼻地獄Niraya
Each great hell (above) is surrounded on each of its four sides by five minor hells – 每個大地獄（上）是環繞在四面各五小地獄-
Ussada-niraya, viz.; Gutha, Kukkula, Simpalivana, Asipattavana and Vettarani – Ussada - niraya，即。加薩，Kukkula，Simpalivana，Asipattavana和Vettarani -
Bringing the total to 168 hells. 使總數達到168個地獄。
**The tables above is based on the article in the book – by Sunanda **上表是根據在書中的文章-由Sunanda
A PAYA - B H U M I
(THE PLANE OF MISERY)
The first plane of existence is Apaya-bhumi or the plane of misery. It is where the doer of evil deeds is born after death to suffer the consequences of his wicked actions. This plane is further divided into four sub-divisions according to different types of beings. The four sub-divisions are:
1. Niraya or hell,
2. Tiracchanayoni or the realm of animals,
3. Petayoni or the realm of the hungry ghosts and
4. Asurayoni or the realm of the Titans.
These four realms of Apaya-bhumi will be discussed separately.
The Pali term Niraya is defined in the Paramatthajotika-a commentary on the Abhidhammatthasangaha-as a place completely devoid of happiness. It is one of the four realms of misery where evildoers are reborn after death according to their evil kamma. It is explained that the beings in Niraya will never have even a single moment of happy feeling; they have to suffer the painful results of their evil kamma from the beginning to the end of their lives in that realm. There is no time limit for one who is born in hell. Some may have to suffer there for a short period of time and some for numberless years. This depends on the power and efficacy of evil kamma done by each individual.
But however long one may suffer in hell, his life there is still temporary; one day, upon the exhaustion of the power of his evil kamma, he will be free from his hellish suffering. Bhikkhu Devadatta is an example in this connection. Because of his ill-will and misdeeds directed towards the Buddha and the Order or Sangha, he is said to have been born, after death, in the lowest hell called Avici. It was prophesied by the Buddha that Devadatta, upon the exhaustion of his evil kamma after the lapse of a long period of time, would, as a result of his previous meritorious actions, become in the future a Pacceka-Buddha named Atthissara.’
In the Paramatthajorika, eight great hells or Mahaniraya are mentioned. They are said to be located under the realm of human beings. The eight great hells are as follows:
A. Saiijiva:
It is explained that in this hell, the guardians of the hell (niraya-pala) chop and cut the hell creatures with glowing weapons. But as long as their evil deeds remain unexhausted, they regain their lives after the punishment is over.
Hence this hell is called Sanjiva or ‘the reviver’.
B. Kalasutta:
It is explained that the beings born in this hell are placed on a floor of heated iron, marked with a black thread, and made red hot. The guardians of hell then plane them with adzes along the markings and hence the name Kalasutta, ‘the black thread’.
C. Sanghata:
This hell is so called because the beings born here are crushed into dust by glowing mountains.”
D. Roruva or Dhumaroruva:
This hell is so called because the beings born here are all the time crying with a loud noise, or because they have noxious gases blown into their bodies and painfully cry with a loud noise and hence the name Dhumaroruva.’
E. Maharoruva or Jalaroruva:
This hell is called Maharoruva because the beings born here are crying louder than the beings born in the roruva hell, or it is called Jalaroruva because the beings born here have hellish flames blown into their bodies and they cry loudly.
F. Tapana or Culatapana:
It is said that the beings born in this hell are pierced by red-hot stakes and they remain transfixed, motionless as long as the results of their evil deeds last and hence the name.
G. Mahatapana:
It is explained that the hell in which the beings are heated with more suffering than in the Culatapana is called Mahatapana. The niraya-pala (hell-guardians) of this purgatory force the hell creatures to climb up a burning iron mountain and then they are slipped down by strong winds, falling to the red-hot stakes below. There at they experience feelings that are painful, sharp, severe, as long as the power of their evil kamma lasts.
H. Avici:
This great hell is the lowest and the most terrible of all. The chief suffering endured in this hell is that of heat. It is explained that there is no space between the beings and the flames and there is no gap of suffering experienced in this hell and hence it is called Avici.
It seems to have been specially designed for those who had committed very grievous crimes, such as the five great sins, etc. In the Pali scriptures many names are mentioned as to those who had to suffer the fruition of their evil deeds done in their human life.
Among them are, for instance, Nanda, who raped his cousin, the Theri (nun) Upalavanna; Devadatta, who tried to assassinate the Buddha and caused a schism in the Order; Cunda, the pork butcher; Suppabuddha who insulted the Buddha; etc.
It is said that when Devadatta entered the great hell Avici, his body became one hundred leagues (yojana) in height; his head, as far as the outer ear, entered into the glowing iron ceiling and his feet entered into a glowing iron floor up to the ankles; and an iron stake as big as the trunk of a palmyra tree coming from the west wall pierced him from the back through his breast entering the east wall.
Other similar stakes coming from the right wall pierced through his body entering the left wall and from the ceiling pierced his head penetrating through the whole body and entering the red-hot iron ground below. Both of his hands were fixed with red-hot iron stakes. He is thus standing motionless amidst the hellish flames until his evil kamma is exhausted in the future.”
The above mentioned great hells are said to be located farther downwards respectively from the human world, the Sanjiva being the nearest and the Avici is the farthest or the lowest. The hell creatures may die because of the severest punishment, but they will regain their lives as long as the power of their evil kamma lasts.
Apart from the eight great hells, the Paramatthajotika mentions also five small hells called Ussada-niraya. The Pali term Ussada literally means ‘plenty’ or `abundance’. It is explained that suffering is abundant in these small hells. They are therefore called Ussada.’s The Ussada-niraya surround each great hell in four directions.
The Devaduta Sutta describes the great hell as being square in shape encircled by an iron wall and covered by an iron roof; the floor is made of glowing iron of a hundred leagues square; there are four big gates in four directions. Next to each gate in each direction are situated in respective order the five small hells or Ussada-niraya.
The five small purgatones are:
a. Gutha or the filth hell,
b. Kukkula or the ember hell
c. Simpalivana or the silk-cotton tree hell,
d. Asipattavana or the sword-leafed forest hell, and
e. Vettarani or the river of caustic water hell.
Thus one great hell is surrounded in four directions by twenty small hells. Counted together the total number of hells becomes 168, i.e. eight great hells and 160 small hells. But since each great hell is surrounded by five varieties of small hells, the same kinds of hells in the four directions may be counted as one and thus one great hell has only five surrounding small hells. In this way the total number is 48 - eight great hells and 40 small hells.
The ruler of the great hell is called Yama or Yamaraja. But there is not only one Yamaraja for one Mahaniraya; there are actually four Yamaraja who are in charge of the four gates. Thus for eight great hells there are altogether thirty-two Yamaraja. Apart from these Yamaraja there are a number of hell-guardians called Niraya-pala.
The duty of the Yamaraja is to consider the case of each hell creature and give orders for punishment; the Niraya-pala’s duty is to inflict the penalties typical of each hell on the hell-creatures. Yamaraja and Niraya-pala are actually not hell beings but belong to the heaven of Catummaharajika.
They are described as Vemanikapeta, the beings that sometimes enjoy the fruitions of their meritorious kamma in heaven and sometimes suffer the results of their evil deeds in hell. By particular kinds of karnma they are sent to perform their duties in this realm of misery by inflicting penalties on the hell creatures.
It is said in the Devaduta Sutta that the Niraya-pala seize the person who has just passed away from the human world - and present him to Yamaraja, saying: “This man, sire, has no respect for his mother, no respect for his father; he does not honour recluses; he does not honour Brahmins; he does not pay due respect to the elders of the family.
Let your majesty decree a punishment for him.” Then the Yamaraja cross-questions him, asking about the five divine messengers (Devaduta). The five divine messengers are:
a. a newly born baby,
b. an aged man or woman,
c. a sick person,
d. a person subjected to various punishments, and
e. a dead man or woman.
The Yamaraja questions him about these five divine messengers one by one respectively. In asking about the fifth messenger, for instance, he says: “My good man, did you see the fifth divine messenger who appeared among men.”
He replies: “I did not see him revered sir.”
Yamaraja speaks to him thus: “My good man, did you not see among men a woman or a man dead for one, two or three days, swollen, discoloured, decomposing? “
He replies: “I saw this, revered sir.” Then Yamaraja says: “My good man, although you are sensible and grown up, did it not occur to you that you too were liable to death, that you had not outstripped death and that you should do what is lovely in body, speech and thought?” He speaks thus: “I was not able, revered sir. I was indolent, revered sir.”
Yamaraja then speaks to him: “If it was because of indolence, my good man, that you did not do what is lovely in body, speech and thought, they will undoubtedly react unto you, my good man, in accordance with that indolence. For this deed that is evil is yours; it was neither done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and acquaintances, nor by kith and kin, nor by recluses and brahmins, nor by gods.
This evil deed was done by you; it is you yourself that will experience its ripening.” Yamaraja, having thus spoken, remains silent. The guardians of the hell then subject him to what is called the fivefold pinion. They drive a red-hot iron stake through each hand and each foot and a red-hot iron stake through the middle of his breast. Thereat he experiences feelings that are painful, sharp and severe. But his term does not expire until an end is made of his evil kamma.
Then the guardians of the hell lay him down and plane him with adzes. Thereat....
Then the guardians of the hell place him feet up and head down and plane him with razors. Thereat...
Then the guardians of the hell bind him to a chariot and drive him up and down over ground that is burning, aflame, ablaze. Thereat....
Then the guardians of the hell push him up and down a great mountain slope of glowing cinders, burning, aflame, ablaze. Thereat....
Then the guardians of the hell take him feet up and head down, and plunge him into a glowing brazen cauldron, burning, aflame, ablaze. There he is boiled and rises to the surface with the scum. Boiling there and rising to the surface with the scum, he once comes up and once goes down and once he goes across.
Thereat he experiences feelings that are painful, sharp and severe. But his term does not expire until an end is made of his evil kamma. Then the guardians of the hell toss him into the great hell. The Devaduta Sutta describes the penalties inflicted on the hell creatures in the great hell or Mahaniraya as follows:
The flames that leap up by the eastern wall of this great hell are hurled against the western wall; the flames that leap up by the western wall are hurled against the eastern wall; the flames that leap up by the northern wall are hurled against the southern wall; the flames that leap up by the southern wall are hurled against the northern wall; the flames that leap up from below are hurled above, the flames that leap up from above are hurled below.
Thereat he experiences feelings that are painful, sharp, severe. But he does not expire his term until he makes an end of his evil kamma.
There comes a time once in a very long while when the eastern gateway of this great hell is opened. That being rushes there swiftly and speedily; while he is rushing swiftly and speedily his skin burns and his hide burns and his flesh burns and his tendons burn and his eyes are filled with smoke - such is his plight. But just when his organs are razed, they immediately become normal.
And though he has attained much, the gateway is nevertheless closed against him. Thereat he experiences feelings that are painful, sharp, severe. But he does not expire his term until he makes an end of his evil kamma.
There comes a time once in a very long while when the western gateway... the northern gateway... the southern gateway of this great hell is opened. He rushes there swiftly and speedily; while he is rushing swiftly and speedily his skin burns... the gateway is nevertheless closed against him. Thereat he experiences feelings that are painful, sharp, severe. But he does not expire his term until he makes an end of his evil kamma.
There comes a time once in a very long while when the eastern gateway of this great hell is opened. He rushes there swiftly and speedily... such is his plight. He issues forth by this gateway. But surrounding this great hell is the Filth Hell (Gutha-niraya). He falls into it. And in the Filth Hell needle-mouthed creatures cut away his skin; having cut away his skin they cut away his hide...his flesh... his tendons... his bones; having cut away his bones, they devour the marrow of the bones.
Thereat he experiences feelings that are painful, sharp, severe. But he does not expire his term until he makes an end of his evil kamma. And surrounding this Filth Hell is the Ember Hell (Kukkula-niraya). He falls into it. Thereat he experiences feelings that are painful, sharp, severe.
But he does not expire his term until he makes an end of his evil kamma. And surrounding this Ember Hell is the Silk-Cotton Tree (Simpalivana-niraya) towering a league (yojana) high with prickles of sixteen finger-breadths long, burning, aflame, ablaze. The hell guardians make him climb up and down. Thereat he experiences feelings that are painful, sharp, severe. But he does not expire his term until he makes an end of his evil kamma.
And adjacent to that forest of Silk-Cotton Trees is the great Sword-Leafed Forest (Asipattana-niraya). He enters it. Its leaves, stirred by the wind, cut off his hands and cut off his feet and cut off his hands and feet... ears... nose, and cut off his ears and nose.’
Thereat he experiences feelings that are painful, sharp, severe. But he does not expire his term until he makes an end of his evil kamma. An adjacent to that Sword-Leafed Forest is the great River of Caustic Water (Vettarani-niraya). He falls into it. There he is carried with the stream, against the stream and with and against the stream.
Thereat he experiences feelings that are painful, sharp, severe. But he does not expire his term until he makes an end of his evil kamma. The guardians of the hell haul him out with a fish-hook, set him on dry ground and speak thus to him: “My good man, what do you want?”
He replies: “I am hungry, revered sirs.” The guardians of the hell, opening his mouth with a glowing iron spike, burning, aflame, ablaze, then push into his mouth a glowing copper pellet, burning, aflame, ablaze. It burns his lips, his mouth, his throat, his chest and it passes out below taking with it his bowels and intestines.
Thereat he experiences feelings... But he does not expire his term until he makes an end of his evil kamma. Then, the guardians of the hell ask him: “My good man, what do you want?”
He speaks thus: “I am thirsty, revered sirs.” The guardians of the hel.l, opening his mouth... pour glowing copper liquid into his mouth... Thereat he experiences feeling .... But he does not expire his term until he makes an end of his evil kamma. Then, the guardians of the hell toss him back again into the
great hell.
The great hell as described in the Devaduta Sutta is probably the Avici-mahaniraya since the chief suffering endured in this hell is that of heat. But the Avici-mahaniraya seems to consist of more than one great hell and five small hells as appears in the Devaduta Sutta.
The Venerable Saddhammajotika in his Paramatthajotika quoting the commentary on Sarityutta-Nikaya and Atiguttara-Nikaya says that there are twelve various hells under the common name Avici:
i. Pahasa,
ii. Aparajita,
iii. Ambuda,
iv. Nirabbuda,
v. Ababa,
vi. Ahaha,
vii Atata,
viii. Kumuda,
ix. Sogandhika,
x. Uppala,
xi. Pundarika,
xii. Mahapaduma or paduma.
The last one or Paduma-niraya is known as where Bhikkhu Kokalika, a close friend of Devadatta, who falsely accused the Venerable Sariputta and Moggallana of having a wicked thought, was born after his human life. In the small hell or Ussada-niraya, apart from suffering caused by the nature of punishment particular to each hell, the hell creatures are said to suffer also from the attack of four kinds of hell beasts: giant vultures, giant crows, giant hawks and giant dogs.
These animals are said to be very fierce and will furiously attack the hell creatures at first sight. Among four realms of Apaya-bhumi or the plane of misery, Niraya appears, as we have seen, to be the most horrible of all. The birth of the being in hell is of spontaneous birth or opapatika and this is purely brought about by evil kamma.
The body of the hell being may be completely destroyed by hellish punishment, but as long as his evil deeds have not been recompensed it will always be created anew. It is said that when the power of evil kamma becomes weaker he will be free from the great hell, but he still continues to suffer in the small hell or Ussada-niraya.
During this period, if his meritorious kamma performed in the past is very powerful, he may immediately move from hell and assume rebirth in heaven or in the realm of human beings. If, on the other hand, his evil kamma still remains, but not strong enough for his suffering in hell, he may move from there and take rebirth in the realm of the hungry ghost (Peta) or as an animal, whatever will suit the case.
2. TIRACCHANAYONI OR ANIMAL BIRTH
Buddhism regards animal existence as a state of life belonging to the plane of misery or Apaya-bhumi. It maintains that there is no certainty in the state of being, a man may be reborn as an animal, and vice versa or an animal may attain the state of divine being in heaven and the divine being may be degraded and be reborn as an animal. This depends on ‘the kamma performed by each individual in his previous and present life.
Whatever action has been done by him, he himself is to receive its consequences. As the Buddha said,
“Owners of their own kamma are living beings, heirs to their kamma, have kamma as the wombs from which they spring, have kamma as their kinsmen, have kamma as their refuges. Whatsoever kamma they do, be it wholesome or unwholesome, of that thing they are the receivers.”
Now, what type of person will attain, after death, animal birth? To this question we find the answer in the Anguttara-Nikaya where the Buddha is reported to have said:
“Some person in this world, bhikkhus, takes life, he is a hunter, bloody-handed, given over to killing and slaying, void of compassion for all living creatures... takes what is not given... commits adultery... is a liar, a slanderer, of harsh speech, of idle babble... covetous... of harmful thoughts... of wrong view....
He goes crookedly in body, crookedly in speech, crookedly in mind. His physical action is crooked, verbal action is crooked and mental action is crooked; crooked in his bourn and crooked in his rebirth. I declare, bhikkhus, any one of the two bourns, viz., a woeful state of hell or birth as an animal that creeps crookedly along, for him whose bourn is crooked and whose rebirth is crooked.
Of what sort, bhikkhus, is that animal birth, one that creeps crookedly along. It is of a snake, a scorpion, a centipede, a mongoose, a cat, a mouse, an owl or whatsoever other animal, one that goes stealthily on seeing human beings.”
In the Jataka we are told that the Buddha himself had been born as an animal in many of his previous births. Thus, for ordinary men like us it is no doubt that in the course of our wandering in Samsara we might have been born as an animal, since no one who is still in bondage has never performed evil deeds in the past.
Some modern Buddhists, however, are of the opinion that it is not possible for a well-developed being like man to be reborn as a low creature like an animal. This view is definitely not in accordance with the Buddha’s teachings and it will never be accepted by a serious Buddhist.
From the Buddhist point of view, the interchange of beings between the plane of misery and the plane of happiness is a common phenomenon in the world of Samsara. Buddhism maintains that only one who has attained the holy stages ranging from the Stream-Enterer or Sotapanna to the Non-Returner or Anagami will be no more reborn as an animal.
There is nothing to be said about one who has attained the stage of Arahat-ship, as the root-cause of his rebirth has been totally uprooted. But for the worldly man or puthujana like us, rebirth in the plane of misery, e.g. as an animal, as a hell being, etc., is as possible as rebirth in the plane of happiness.
The animal kingdom, unlike other realms, is in the same world as human beings. It is not difficult to see the reason why Buddhism regards animal birth as a state of life included in the plane of misery.
First of all there is no morality in the animal kingdom; animals live according to the wild law of nature. Among animals, the strongest is the survivor; the bigger eats the smaller. Danger to life is the crucial problem for them; it may come at any moment from animals themselves as well as from human beings. They have to struggle hard for their survival, especially for food which is not always certain.
Sometimes they have enough to eat but sometimes they have to starve for many days. Moreover, they have to bear nakedly the hot and cold, the wet and dry seasons of the year without proper protection. With all these difficulties, animal lite, although it is not as much suffering as that of the beings in hell, is rationally included as one of the miserable existences.
Another reason why Buddhism includes animal birth in the Apaya-bhumi is that whosoever, because of his evil kamma; attains the birth of animal is naturally obstructed from realizing the ultimate truth, from following the path of virtue which leads to emancipation. This is because animal existence is the negation of such realization and practice. Lacking the capacity for realizing the ultimate truth is considered critical since such realization is the prime aim of life that we struggle for.
3. PETTIVISAYA OR THE REALM OF THE UNHAPPY GHOSTS
Pettivisaya literally means ‘the realm of the Peta or unhappy ghosts.’ It is a realm included in the plane of misery according to Buddhism. It is said that there is no particular place for the Peta to live; they live in the same world as human beings, such as in forests, on mountains, on islands, in cemeteries, etc.
But since they belong to a different realm of existence they are, therefore, invisible to human eyes. They may be seen only when they want themselves to be seen by human beings. Another means of seeing the Peta is by clairvoyance or dibbacakkhu developed by meditation. The Paramatthajotika quotes the commentary on Petavatthu and mentions four kinds of Peta, namely,
i. Paradattupajivika-peta,
ii. Khuppipasika-peta,
iii. Nijjhamatanhika-peta, and
iv. Kalakancika-peta.
The Paradattupajivika-peta, is an unhappy ghost who lives on the dakkhina or sacrificial gifts of others. It is because of this type of Peta that Buddhism encourages its followers to perform a dakkhina or merit-making by offering food, clothing, shelter, etc., to virtuous persons, such as a bhikkhu or a group of bhikkhus, and then to dedicate the merit acquired there from to deceased relatives.
This is done on the basis of the belief that if the deceased.relatives have attained the life of the Paradattupajivika-peta, their suffering, on the appreciation of the sacrifice done and dedicated to them, will be abolished and they will thereby attain to the plane of happiness. This belief is affirmed by many stories of the Peta which appear in the Petavatthu of the Pali Canon.
In one story, for instance, it is said that the Venerable Sariputta came across a female Peta appearing as an ugly, bony-thin and naked woman. The Elder questioned her and she replied that she was a Peta born in the Peta-world of suffering.
She reported that when she was a human being neither her father, mother nor relatives persuaded her to perform any good kamma like giving alms, observing precepts, etc. Because of lacking such meritorious deeds she was, after her human existence, consequently born as an unhappy Peta tortured by hunger and thirst for five hundred years.
She at last begged for help from the Venerable Sariputta. The Elder accepted her request and later offered a certain amount of food, a small piece of cloth, and water to one bhikkhu. He particularly dedicated that dakkhina to that Peta.
On appreciating the dakkhina specially consecrated to her, she immediately acquired food, clothes and other properties and became released from suffering. Having attained the state of a celestial being, she came and appeared before the Venerable Sariputta. Being unable to recognize her, the Elder asked her who she was. The devadhita (goddess) informed him and said that she had come to pay her homage to him.
The Peta in the above story was obviously a Paradattupajlvika-peta. It should be noted here that according to Buddhism only the Peta of this sort are able to enjoy the outcome of dakkhina dedicated by their relatives. The Peta of other sorts are not affected by such a dedication.
The dakkhina will become fruitful to the Peta, however, only when three conditions are met. The three conditions are:
i. The.dakkhina or sacrifice is given to a virtuous person,
ii. The performer of the dakkhina dedicates it particularly to his deceased relative, and
iii. His deceased relative has been born as a Paradattupajivika-peta and that Peta knows and
appreciates that dakkhina particularly consecrated to him.
If any of these three conditions is lacking, the deceased relative will not be able to enjoy the outcome of the dakkhina. But whatever the case may be, the performer of the dakkhina will never be without the result of his meritorious action.
The second kind of Peta is the Khuppipasika-peta. This sort of Peta suffers from hunger and thirst. The dakkhina dedicated by relatives in the human world cannot bear fruit to one born as this kind of Peta. He will suffer in the Peta-realm as long as his evil kamma lasts.
The Peta of the third kind is the Nijjhamatanhika-peta. The suffering of this sort of Peta is caused by his own craving or tanha. It is said that fire burns in his mouth all the time and this results in his burning desire which can never be fulfilled. He will continue to suffer in the Peta-world unless and until his evil kamma performed in the past becomes exhausted.
The fourth kind of Peta is the Kalakancika-peta. It is explained that this sort of Peta has a body three leagues (yojana) tall. But his body appears to be like a dry leaf with only skin covering the skeleton; his eyes protrude like those of the crab and his mouth is extremely small. He suffers from hunger and thirst like the other types of Peta.
The Paramatthajotika also mentions many other types of Peta, but after careful consideration we may conclude that the differences between the beings in the Peta-world are characteristically dependent on the particular nature of the evil kamma formerly performed by each Peta.
One Peta is always different from the others in the way and manner of suffering and this different is solely determined by one’s particular evil kamma. Another type of Peta which should also be mentioned here is the Vemanika-peta.
According to the Buddhist texts, at night this Peta appears as a god of the lower grade, enjoying the fruition of his previous good kamma in a celestial palace called vimana. But during the day his previous evil kamma forces him to leave his happy vimana and suffer its unhealthy result at a certain place until the end of the day when he then returns to his celestial residence.
His cycle of life will continue in this way unless and until his previous evil kamma has been recompensed. Since one half of his life is spent in happiness in the vimana and the other half in the painful experience of the Peta, hence he is called Vemanika-peta. We are told further that there is no certain limit or duration to existence in the realm of the Peta.
One may suffer in this miserable world for a very long period of time and another may exist there only for a number of days. This is because existence in the Peta-world is solely determined by evil kamma previously performed by each individual. In the human world one may pass away due to the expiration of life, but in the Peta-world the end of life occurs only with the exhaustion of evil kamma. This realm is included in the plane of suffering or duggati because life there is dominated entirely by the sufference of pain and torture.
4. ASURAYONI OR THE BIRTH OF THE TITANS
The last sort of birth included in the plane of misery is birth as a Titan or Asura. The being called Asura here is to be distinguished from Deva-asura, Peta-asura and Niraya-asura, since not all of them are regarded as existing in the plane of misery.
Deva-asura is a class of god belonging to the same realm of Tavatimsa heaven. Vepacitti is said to be the king of this sort of Asura. Deva-asura is definitely not included in the type of being in the plane of misery. Only Peta-asura and Niraya-asura are accounted as beings of the Apaya-bhumi.
The Paramatthajotika says that the being which is called Asura or Asurakaya of the Apaya-bhumi is but the Kalakanci-peta, one of the four sorts of Peta we have already considered. These Kalakanci-peta have, like other sorts of Peta, no particular place of their own; they live in the human world, i.e., in forests, in the sea, on islands, in valleys, etc.
The Niraya-asura is described as a type of hell creature. They have a particular realm of their own called Lokantarika-niraya. This Niraya is said to be situated between the three worlds - the human world, the ordinary hell world and the heaven world.
In between these three worlds there is a dark sea of acid water surrounded by rocky mountains. This sea is covered with eternal darkness; no ray of light can reach this place. The creatures of the Lokantarika-niraya hang themselves on cliffs like bats. They are tortured by hunger and thirst as there is no food for them.
While moving along the cliff they sometimes come across each other. Thinking that they have come across food, they jump upon each other and start fighting. As soon as they start fighting, they let loose their grip on the cliff and as a result they fall into the sea below and their bodies melt away just like salt melting away in water.
It is explained that the creatures of Lokantarika-niraya are called ‘Asura’ because their lives are contrary to the gods in the Tavatimsa heaven who are called ‘sura’, i.e., life in Lokantarika-niraya is entirely unpleasant while that of the Tavatiriisa gods is entirely pleasant. The reason why the Asura or Asurakaya is spoken of separately as another sort of being in the plane of misery is probably because this type of creature possesses special characteristics unlike other beings of the Peta world.
Now we have seen that in the Apaya-bhumi or the plane of misery there are four principal births: birth as a hell creature, as an animal, as a Peta or hungry ghost, and as an Asura or Titan. Among these four sorts of beings, the three principal births, namely, the birth of the hell creature, the Peta and the Asura, belong to what is called opapatika or spontaneous uprising.
The birth of animals varies from one type to another according to its kind, i.e., some kinds belong to the andaja -born from eggs, some belong to the jalabuja - born from a womb, and some belong to sansedaja born from moisture. All these four principal births are brought about entirely by evil kamma and hence they are regarded as miserable existences.
It is difficult to be born human.
It is difficult to conduct life as a human being.
Rare is the opportunity to hear the Dhamma.
Even more rare it the appearance of a Buddha.
‘ BUDDHA, THE DHAMMAPADA’
(THE PLANE OF MISERY) （該飛機的痛苦）
The first plane of existence is Apaya-bhumi or the plane of misery. 第一架飛機的存在是Apaya - bhumi或飛機的痛苦。 It is where the doer of evil deeds is born after death to suffer the consequences of his wicked actions. 這正是邪惡的事，這是惡人死後出生遭受邪惡的後果，他的行動。 This plane is further divided into four sub-divisions according to different types of beings. 這架飛機又分為四個子部門根據不同類型的人。 The four sub-divisions are: 四個分處是：
1. 1。 Niraya or hell, Niraya或地獄，
2. 2。 Tiracchanayoni or the realm of animals, Tiracchanayoni或動物的境界，
3. 3。 Petayoni or the realm of the hungry ghosts and Petayoni或餓鬼境界和
4. 4。 Asurayoni or the realm of the Titans. Asurayoni或領域的泰坦。
These four realms of Apaya-bhumi will be discussed separately. 這四個領域的Apaya - bhumi將單獨討論。
1. 1。 NIRAYA OR HELL NIRAYA或地獄
The Pali term Niraya is defined in the Paramatthajotika-a commentary on the Abhidhammatthasangaha-as a place completely devoid of happiness. 巴利長期Niraya定義在Paramatthajotika給評上Abhidhammatthasangaha，完全缺乏作為一個地方的幸福。 It is one of the four realms of misery where evildoers are reborn after death according to their evil kamma. 這是一種痛苦的四個境界是在惡人死後重生根據自己的邪惡業力。 It is explained that the beings in Niraya will never have even a single moment of happy feeling; they have to suffer the painful results of their evil kamma from the beginning to the end of their lives in that realm. 據解釋說，人在Niraya甚至永遠不會有一個幸福的感覺時刻，他們已經遭受痛苦的惡業力的結果，從開始到結束自己的生命在這個領域。 There is no time limit for one who is born in hell. 沒有時間限制為一個誰是出生在地獄裡。 Some may have to suffer there for a short period of time and some for numberless years. 有些人可能遭受有很短的期限內與一些無數年。 This depends on the power and efficacy of evil kamma done by each individual. 這取決於供電惡業力和有效性進行了每一個人。
But however long one may suffer in hell, his life there is still temporary; one day, upon the exhaustion of the power of his evil kamma, he will be free from his hellish suffering. Bhikkhu Devadatta is an example in this connection. 但是，無論在漫長的可能遭受地獄，他的生活仍然有暫時的一天，經用盡了他的惡業力權力，他將是免費的，從他的地獄般的痛苦。比丘提婆達多就是一個例子在這方面。 Because of his ill-will and misdeeds directed towards the Buddha and the Order or Sangha, he is said to have been born, after death, in the lowest hell called Avici. 由於他的虐待和不當行為將針對佛和訂單或僧，據說他已經出生，死後在地獄的最低要求阿鼻地獄。 It was prophesied by the Buddha that Devadatta, upon the exhaustion of his evil kamma after the lapse of a long period of time, would, as a result of his previous meritorious actions, become in the future a Pacceka-Buddha named Atthissara.' 這是佛陀所預言的提婆達多，經他的惡業力用盡後失效期長的時間，會，結果他以前的功臣行動，成為未來Pacceka，佛名為Atthissara。'
In the Paramatthajorika, eight great hells or Mahaniraya are mentioned. 在Paramatthajorika，八大地獄或Mahaniraya被提及。 They are said to be located under the realm of human beings. 他們說是位於下人類的境界。 The eight great hells are as follows: 八大地獄如下：
A. Saiijiva: 答：Saiijiva：
It is explained that in this hell, the guardians of the hell (niraya-pala) chop and cut the hell creatures with glowing weapons. 據解釋，在這地獄，家長們的地獄（niraya -帕拉）印章，並降低與地獄的生物發光的武器。 But as long as their evil deeds remain unexhausted, they regain their lives after the punishment is over. 但只要保持不竭的惡行，他們重新獲得他們的生活刑罰執行完畢後結束。
Hence this hell is called Sanjiva or 'the reviver'. 因此，這種被稱為地獄Sanjiva或'reviver'。
B. Kalasutta: 二Kalasutta：
It is explained that the beings born in this hell are placed on a floor of heated iron, marked with a black thread, and made red hot. 據解釋說，人出生在這個地獄是放在地板加熱鐵，標有黑線，使紅熱。 The guardians of hell then plane them with adzes along the markings and hence the name Kalasutta, 'the black thread'. 地獄的監護人，然後他們與錛平面沿標記，故名Kalasutta，'黑線'。
C. Sanghata: 三Sanghata：
This hell is so called because the beings born here are crushed into dust by glowing mountains.” 這到底是所謂的，因為在這裡出生的人被壓進灰塵發光山“。
D. Roruva or Dhumaroruva: 四Roruva或Dhumaroruva：
This hell is so called because the beings born here are all the time crying with a loud noise, or because they have noxious gases blown into their bodies and painfully cry with a loud noise and hence the name Dhumaroruva.' 這到底是所謂的，因為這裡的人都是出生時哭了一陣噪音，或者是因為他們有有毒氣體吹入他們的身體和痛苦地哭了一陣噪音，故名Dhumaroruva。'
E. Maharoruva or Jalaroruva: 五Maharoruva或Jalaroruva：
This hell is called Maharoruva because the beings born here are crying louder than the beings born in the roruva hell, or it is called Jalaroruva because the beings born here have hellish flames blown into their bodies and they cry loudly. 這到底是因為所謂的Maharoruva在這裡出生的人大聲喊人比出生在roruva地獄，或者它被稱為Jalaroruva因為在這裡出生的人有地獄般的火焰吹入他們的身體和他們大聲哭泣。
F. Tapana or Culatapana: 樓Tapana或Culatapana：
It is said that the beings born in this hell are pierced by red-hot stakes and they remain transfixed, motionless as long as the results of their evil deeds last and hence the name. 這是說，人出生在這個地獄是刺穿了熾熱的賭注，他們仍然呆若木雞，一動不動，只要結果的惡行最後和因此而得名。
G. Mahatapana: 克Mahatapana：
It is explained that the hell in which the beings are heated with more suffering than in the Culatapana is called Mahatapana. 解釋說，這是地獄中的眾生被加熱與更多的苦難比Culatapana稱為Mahatapana。 The niraya-pala (hell-guardians) of this purgatory force the hell creatures to climb up a burning iron mountain and then they are slipped down by strong winds, falling to the red-hot stakes below. There at they experience feelings that are painful, sharp, severe, as long as the power of their evil kamma lasts. 該niraya -帕拉（地獄監護人）本部隊的地獄煉獄生物爬上燃燒的鐵山區，然後他們是被強風滑了下去，倒在燒紅的股份如下。沒有他們，則是痛苦的感情經歷，尖銳，嚴重，只要其邪惡的力量持續業力。
H. Avici: 閣下阿鼻地獄：
This great hell is the lowest and the most terrible of all. 這個偉大的地獄是最低的，最可怕的一切。 The chief suffering endured in this hell is that of heat. 首席遭受的苦難在這到底是熱。 It is explained that there is no space between the beings and the flames and there is no gap of suffering experienced in this hell and hence it is called Avici. 據解釋說，沒有任何人之間的空間和火焰，也沒有痛苦的經歷差距在這地獄，因此它被稱為阿鼻地獄。
It seems to have been specially designed for those who had committed very grievous crimes, such as the five great sins, etc. In the Pali scriptures many names are mentioned as to those who had to suffer the fruition of their evil deeds done in their human life. 它似乎已經專門為那些誰犯了非常嚴重的罪行，如五大罪等在八里經文很多名字被提及至於那些誰遭受了他們的惡行成果完成人在其生活。
Among them are, for instance, Nanda, who raped his cousin, the Theri (nun) Upalavanna; Devadatta, who tried to assassinate the Buddha and caused a schism in the Order; Cunda, the pork butcher; Suppabuddha who insulted the Buddha; etc. 其中包括，例如，南大，誰強姦了他的表妹，他們（尼姑）Upalavanna;提婆達多，誰試圖暗殺佛，造成分裂的秩序;純陀，豬肉屠夫; Suppabuddha誰侮辱佛;等。
It is said that when Devadatta entered the great hell Avici, his body became one hundred leagues (yojana) in height; his head, as far as the outer ear, entered into the glowing iron ceiling and his feet entered into a glowing iron floor up to the ankles; and an iron stake as big as the trunk of a palmyra tree coming from the west wall pierced him from the back through his breast entering the east wall. 這是說，當提婆達多進入大地獄阿鼻地獄，他的身體變成一百聯賽（Yojana計劃）的高度，他的頭部，據外耳，鐵進入發光天花板和他的腳進入了一個光輝的鐵地板上到腳踝，以及一個鐵股份那樣大的樹樹幹一巴爾米拉西牆來自連刺他從後面進入，通過自己的胸前東牆。
Other similar stakes coming from the right wall pierced through his body entering the left wall and from the ceiling pierced his head penetrating through the whole body and entering the red-hot iron ground below. 其他類似的股權來自於右牆刺穿他的身體進入左邊的牆壁和天花板的穿刺穿他的頭部和全身進入燒紅的鐵地面。 Both of his hands were fixed with red-hot iron stakes. 他的雙手都被固定燒紅的鐵股份。 He is thus standing motionless amidst the hellish flames until his evil kamma is exhausted in the future.” 因此，他動不動地站在地獄之火中，直到他的惡業力已耗盡的未來。“
The above mentioned great hells are said to be located farther downwards respectively from the human world, the Sanjiva being the nearest and the Avici is the farthest or the lowest. The hell creatures may die because of the severest punishment, but they will regain their lives as long as the power of their evil kamma lasts. 上面提到的偉大的地獄說成是位於更遠向下分別從人的世界，Sanjiva是最近和最遠的是阿鼻地獄或最低。可能死亡的動物的地獄，因為最嚴厲的懲罰，但他們將恢復他們的生活只要他們的惡業力力持續。
Apart from the eight great hells, the Paramatthajotika mentions also five small hells called Ussada-niraya. The Pali term Ussada literally means 'plenty' or `abundance'. 除了八大地獄中，Paramatthajotika也提到五小地獄稱為Ussada - niraya。巴利長期Ussada的字面意思是'豐富'或'豐富'。 It is explained that suffering is abundant in these small hells. 據解釋，豐富的痛苦是這些小地獄。 They are therefore called Ussada.'s The Ussada-niraya surround each great hell in four directions. 因此，他們呼籲Ussada。'S的Ussada - niraya環繞每個大地獄四個方向。
The Devaduta Sutta describes the great hell as being square in shape encircled by an iron wall and covered by an iron roof; the floor is made of glowing iron of a hundred leagues square; there are four big gates in four directions. 該Devaduta經文描述了偉大的地獄廣場的形狀是由鐵牆環繞，覆蓋由鐵皮屋頂，地板是由熾熱的鐵一百聯賽平方米;有四大城門的四個方向。 Next to each gate in each direction are situated in respective order the five small hells or Ussada-niraya. 每個門旁邊，在每個方向均位於各自的順序五小地獄或Ussada - niraya。
The five small purgatones are: 五小purgatones是：
a. 答： Gutha or the filth hell, 加薩或污穢地獄，
b. 灣 Kukkula or the ember hell Kukkula或地獄餘燼
c. 角 Simpalivana or the silk-cotton tree hell, Simpalivana或木棉花的地獄，
d. 四 Asipattavana or the sword-leafed forest hell, and Asipattavana或劍葉林地獄，
e. 大腸桿菌 Vettarani or the river of caustic water hell. Vettarani或河流的鹼水地獄。
Thus one great hell is surrounded in four directions by twenty small hells. 因此，一個偉大的到底是包圍在由二十四個方向的小地獄。 Counted together the total number of hells becomes 168, ie eight great hells and 160 small hells. 算在一起的總數地獄變成168，即八大地獄和160小地獄。 But since each great hell is surrounded by five varieties of small hells, the same kinds of hells in the four directions may be counted as one and thus one great hell has only five surrounding small hells. 但由於每個大地獄周圍是五個品種的小地獄，地獄一樣種在四個方向可以算作一個，所以一個偉大的地獄只有五周圍的小地獄。 In this way the total number is 48 - eight great hells and 40 small hells. 這樣，總數為48 -八大地獄和40小地獄。
The ruler of the great hell is called Yama or Yamaraja. 偉大的統治者被稱為地獄閻羅或Yamaraja。 But there is not only one Yamaraja for one Mahaniraya; there are actually four Yamaraja who are in charge of the four gates. 但沒有一個唯一Yamaraja Mahaniraya;實際上有四個Yamaraja誰是負責的四個城門。 Thus for eight great hells there are altogether thirty-two Yamaraja. 因此，對於八大地獄總共有三十二個Yamaraja。 Apart from these Yamaraja there are a number of hell-guardians called Niraya-pala. 除了這些Yamaraja有一個數字的地獄監護人稱為Niraya -帕拉。
The duty of the Yamaraja is to consider the case of each hell creature and give orders for punishment; the Niraya-pala's duty is to inflict the penalties typical of each hell on the hell-creatures. Yamaraja and Niraya-pala are actually not hell beings but belong to the heaven of Catummaharajika. 該稅的Yamaraja是考慮案件每個地獄生物和發號施令的處罰;的Niraya -帕拉的職責是造成處罰典型的每個地獄的地獄生物。Yamaraja和Niraya -帕拉其實不是地獄眾生但屬於天堂Catummaharajika。
They are described as Vemanikapeta, the beings that sometimes enjoy the fruitions of their meritorious kamma in heaven and sometimes suffer the results of their evil deeds in hell. By particular kinds of karnma they are sent to perform their duties in this realm of misery by inflicting penalties on the hell creatures. 他們被描述為Vemanikapeta的人，有時享受fruitions其優秀的業力在天上，有時遭受結果的惡行在地獄裡。通過特殊種karnma它們被發送到履行職責，在這一領域所造成的苦難刑罰的地獄生物。
It is said in the Devaduta Sutta that the Niraya-pala seize the person who has just passed away from the human world - and present him to Yamaraja, saying: “This man, sire, has no respect for his mother, no respect for his father; he does not honour recluses; he does not honour Brahmins; he does not pay due respect to the elders of the family. 這是說，在Devaduta經文的Niraya -帕拉抓住的人誰剛剛去世的人的世界-和現在他Yamaraja，他說：“這個人，陛下，沒有尊重他的母親，不尊重他父親，他不尊敬隱士，他不尊敬婆羅門，他不給予應有的尊重的長者家庭。
Let your majesty decree a punishment for him.” Then the Yamaraja cross-questions him, asking about the five divine messengers (Devaduta). 讓你的威嚴法令懲罰他。“那麼Yamaraja交叉提問他，詢問五個神聖的使者（Devaduta）。 The five divine messengers are: 五是神聖的使者：
a. 答： a newly born baby, 新出生的嬰兒，
b. 灣 an aged man or woman, 一中年男子或女子，
c. 角 a sick person, 生病的人，
d. 四 a person subjected to various punishments, and 一個人受到各種處分，
e. 大腸桿菌 a dead man or woman. 死男人或女人。
The Yamaraja questions him about these five divine messengers one by one respectively. 他談問題的Yamaraja這五個神聖的使者逐一分別。 In asking about the fifth messenger, for instance, he says: “My good man, did you see the fifth divine messenger who appeared among men.” 在詢問第五信使，例如，他說：“我的好兄弟，你看到誰在第五神聖的使者出現在人間。”
He replies: “I did not see him revered sir.” 他回答說：“我沒有看到他尊敬的先生。”
Yamaraja speaks to him thus: “My good man, did you not see among men a woman or a man dead for one, two or three days, swollen, discoloured, decomposing? Yamaraja說他這樣的：“我的好兄弟，你沒看到一個女人或男人之間的一個男人死了一，二，三天，腫脹，變色，分解？ “ “
He replies: “I saw this, revered sir.” Then Yamaraja says: “My good man, although you are sensible and grown up, did it not occur to you that you too were liable to death, that you had not outstripped death and that you should do what is lovely in body, speech and thought?” He speaks thus: “I was not able, revered sir. 他回答說：“我看見了，尊敬的先生。”然後Yamaraja說：“我的好人，雖然你是理智和長大了，這樣做是沒有出現你，你太容易死了，你還沒有超越死亡和你應該做的是可愛的身體，言語和思想嗎？“他這樣說：”我無法尊敬，先生。 I was indolent, revered sir.” 我是懶惰的，尊敬的先生。“
Yamaraja then speaks to him: “If it was because of indolence, my good man, that you did not do what is lovely in body, speech and thought, they will undoubtedly react unto you, my good man, in accordance with that indolence. Yamaraja然後說對他說：“如果是因為懶惰，我的好兄弟，你沒做什麼是可愛的身體，言語和思想，他們無疑將反應你們，我的好兄弟，在按照該懶惰。 For this deed that is evil is yours; it was neither done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and acquaintances, nor by kith and kin, nor by recluses and brahmins, nor by gods. 對於這事，這是邪惡的是你的，它既不做你的媽媽，也不是你的父親，也不是你的兄弟，也不是你的妹妹，也不是你的朋友和熟人，也不是由親友，也不是隱士和婆羅門，也不是神。
This evil deed was done by you; it is you yourself that will experience its ripening.” Yamaraja, having thus spoken, remains silent. 這個邪惡的契約是由你，這是你自己，將其成熟的經驗。“Yamaraja，如此這般地說，保持沉默。 The guardians of the hell then subject him to what is called the fivefold pinion. 地獄的監護人的，然後他遭受什麼是所謂的小齒輪的五倍。 They drive a red-hot iron stake through each hand and each foot and a red-hot iron stake through the middle of his breast. 他們駕駛的燒紅的鐵股份通過每手和腳每一個燒紅的鐵股份通過中間他的胸膛。 Thereat he experiences feelings that are painful, sharp and severe. 該處的感情，他的經歷是痛苦的，尖銳和嚴重。 But his term does not expire until an end is made of his evil kamma. 但是他的任期屆滿之前不會結束，是由他的惡業力。
Then the guardians of the hell lay him down and plane him with adzes. 然後，監護人的地獄躺在他下來，他與平面錛。 Thereat.... 該處....
Then the guardians of the hell place him feet up and head down and plane him with razors. 然後，監護人地獄的地方他的雙腳和頭下來，他用剃刀飛機。 Thereat... 該處...
Then the guardians of the hell bind him to a chariot and drive him up and down over ground that is burning, aflame, ablaze. 然後，監護人的地獄綁定到一個戰車上，他開車送他向上和向下以上理由，在燃燒，燃燒，燃燒。 Thereat.... 該處....
Then the guardians of the hell push him up and down a great mountain slope of glowing cinders, burning, aflame, ablaze. 然後，監護人的地獄推他上下了很大的山坡發光的煤灰渣，燃燒，燃燒，燃燒。 Thereat.... 該處....
Then the guardians of the hell take him feet up and head down, and plunge him into a glowing brazen cauldron, burning, aflame, ablaze. There he is boiled and rises to the surface with the scum. 然後，監護人的地獄把他的雙腳和頭下來，他投身到一個光輝的無恥大鍋，燒，燃燒，燃燒。在那裡，他是煮沸上升到表面的敗類。 Boiling there and rising to the surface with the scum, he once comes up and once goes down and once he goes across. 沸騰那裡上升到表面的敗類，他曾經過來，一旦出現故障，一次他去跨越。
Thereat he experiences feelings that are painful, sharp and severe. 該處的感情，他的經歷是痛苦的，尖銳和嚴重。 But his term does not expire until an end is made of his evil kamma. 但是他的任期屆滿之前不會結束，是由他的惡業力。 Then the guardians of the hell toss him into the great hell. 然後，監護人的地獄折騰他到大地獄。 The Devaduta Sutta describes the penalties inflicted on the hell creatures in the great hell or Mahaniraya as follows: 該Devaduta經文描述了遭受懲罰的地獄的生物在大地獄或Mahaniraya如下：
The flames that leap up by the eastern wall of this great hell are hurled against the western wall; the flames that leap up by the western wall are hurled against the eastern wall; the flames that leap up by the northern wall are hurled against the southern wall; the flames that leap up by the southern wall are hurled against the northern wall; the flames that leap up from below are hurled above, the flames that leap up from above are hurled below. 這個飛躍的火焰由東部牆投擲這個偉大的到底是對西方牆;的火焰這個飛躍，由西牆是投擲反對東牆;的火焰這個飛躍，由北牆是針對南部投擲牆;躥的火焰是由南牆上是對北牆投擲，跳躍的火焰是從下面扔以上，火焰這個飛躍，從上述投擲如下。
Thereat he experiences feelings that are painful, sharp, severe. 該處的感情，他的經歷是痛苦的，尖銳的，重度。 But he does not expire his term until he makes an end of his evil kamma. 但他並沒有他的任期屆滿，直到他作出了他的惡業力結束。
There comes a time once in a very long while when the eastern gateway of this great hell is opened. 總會有這種時候曾經在很長一段時間，當這個偉大的東大門打開地獄。 That being rushes there swiftly and speedily; while he is rushing swiftly and speedily his skin burns and his hide burns and his flesh burns and his tendons burn and his eyes are filled with smoke - such is his plight. 在這燈心草有速速，而他正在迫不及待速速他的皮膚燒傷和燒傷和他的皮，肉筋燒傷燙傷，他和他的眼裡充滿了煙霧-這就是他的處境。 But just when his organs are razed, they immediately become normal. 但就在他的器官被夷為平地，他們立刻變得正常。
And though he has attained much, the gateway is nevertheless closed against him. 雖然他已經達到了，但封閉的網關是針對他的。 Thereat he experiences feelings that are painful, sharp, severe. 該處的感情，他的經歷是痛苦的，尖銳的，重度。 But he does not expire his term until he makes an end of his evil kamma. 但他並沒有他的任期屆滿，直到他作出了他的惡業力結束。
There comes a time once in a very long while when the western gateway... 總會有這種時候曾經在很長一段時間...當西方網關 the northern gateway... 北部的門戶... the southern gateway of this great hell is opened. 在這個偉大的南大門被打開地獄。 He rushes there swiftly and speedily; while he is rushing swiftly and speedily his skin burns... 他沖向那裡速速，而他正在迫不及待速速他的皮膚燒傷... the gateway is nevertheless closed against him. 但封閉的網關是針對他的。 Thereat he experiences feelings that are painful, sharp, severe. 該處的感情，他的經歷是痛苦的，尖銳的，重度。 But he does not expire his term until he makes an end of his evil kamma. 但他並沒有他的任期屆滿，直到他作出了他的惡業力結束。
There comes a time once in a very long while when the eastern gateway of this great hell is opened. 總會有這種時候曾經在很長一段時間，當這個偉大的東大門打開地獄。 He rushes there swiftly and speedily... 他沖向那裡速速... such is his plight. 這就是他的處境。 He issues forth by this gateway. 他提出這個問題的大門。 But surrounding this great hell is the Filth Hell (Gutha-niraya). He falls into it. 但是周圍的這個偉大的地獄是污穢地獄（加薩- niraya）。他摔倒了進去。 And in the Filth Hell needle-mouthed creatures cut away his skin; having cut away his skin they cut away his hide...his flesh... his tendons... 而在污穢地獄針口動物削減了他的皮膚;有削減了他的皮膚，他們切斷了他的皮... ...他的他的肉筋... his bones; having cut away his bones, they devour the marrow of the bones. 他的骨頭;有削減了他的骨頭，他們吞食骨髓的骨頭。
Thereat he experiences feelings that are painful, sharp, severe. 該處的感情，他的經歷是痛苦的，尖銳的，重度。 But he does not expire his term until he makes an end of his evil kamma. 但他並沒有他的任期屆滿，直到他作出了他的惡業力結束。 And surrounding this Filth Hell is the Ember Hell (Kukkula-niraya). 這污穢及周邊地獄是地獄餘燼（Kukkula - niraya）。 He falls into it. 他愛上了進去。 Thereat he experiences feelings that are painful, sharp, severe. 該處的感情，他的經歷是痛苦的，尖銳的，重度。
But he does not expire his term until he makes an end of his evil kamma. 但他並沒有他的任期屆滿，直到他作出了他的惡業力結束。 And surrounding this Ember Hell is the Silk-Cotton Tree (Simpalivana-niraya) towering a league (yojana) high with prickles of sixteen finger-breadths long, burning, aflame, ablaze. The hell guardians make him climb up and down. 而圍繞這一恩貝爾地獄是木棉花（Simpalivana - niraya）塔狀一聯賽（Yojana計劃）十六高，刺手指寬度長，燃燒，燃燒，燃燒。監護人使他的地獄爬上爬下。 Thereat he experiences feelings that are painful, sharp, severe. 該處的感情，他的經歷是痛苦的，尖銳的，重度。 But he does not expire his term until he makes an end of his evil kamma. 但他並沒有他的任期屆滿，直到他作出了他的惡業力結束。
And adjacent to that forest of Silk-Cotton Trees is the great Sword-Leafed Forest (Asipattana-niraya). 和毗鄰的森林絹棉樹是偉大的劍葉林（Asipattana - niraya）。 He enters it. Its leaves, stirred by the wind, cut off his hands and cut off his feet and cut off his hands and feet... 他進入了。其葉，攪拌風，砍斷他的手砍斷他的腳砍斷他的手和腳... ears... 耳朵... nose, and cut off his ears and nose.' 鼻子，砍斷他的耳朵和鼻子。'
Thereat he experiences feelings that are painful, sharp, severe. 該處的感情，他的經歷是痛苦的，尖銳的，重度。 But he does not expire his term until he makes an end of his evil kamma. An adjacent to that Sword-Leafed Forest is the great River of Caustic Water (Vettarani-niraya). 但他並沒有在任期屆滿之前，他讓一結束他的邪惡業力。毗鄰的那一劍，葉森林是大河的鹼水（Vettarani - niraya）。 He falls into it. 他愛上了進去。 There he is carried with the stream, against the stream and with and against the stream. 在那裡，他是通過與流，反潮流並擁有和反潮流。
Thereat he experiences feelings that are painful, sharp, severe. 該處的感情，他的經歷是痛苦的，尖銳的，重度。 But he does not expire his term until he makes an end of his evil kamma. The guardians of the hell haul him out with a fish-hook, set him on dry ground and speak thus to him: “My good man, what do you want?” 但他並沒有在任期屆滿之前，他讓一結束他的邪惡業力。監護人的地獄拖他出一個魚鉤，將他的幹地上，說這樣對他說：“我的好兄弟，你有什麼想要什麼？“
He replies: “I am hungry, revered sirs.” The guardians of the hell, opening his mouth with a glowing iron spike, burning, aflame, ablaze, then push into his mouth a glowing copper pellet, burning, aflame, ablaze. 他回答說：“我餓了，尊敬的先生們。”守護者的地獄，打開他的嘴與光輝的鐵穗，燃燒，燃燒，點燃，然後推到他的嘴裡，泛著銅顆粒，燃燒，燃燒，燃燒。 It burns his lips, his mouth, his throat, his chest and it passes out below taking with it his bowels and intestines. 它燃燒自己的嘴唇，他的嘴巴，他的喉嚨，他的胸部，並且已經通過如下同時也帶走了他的腸子，腸子。
Thereat he experiences feelings... But he does not expire his term until he makes an end of his evil kamma. Then, the guardians of the hell ask him: “My good man, what do you want?” 該處他的感情經歷...但他並不在任期屆滿之前，他讓一結束他的邪惡業力。然後，監護人地獄的問他：“我的好兄弟，你想要什麼？”
He speaks thus: “I am thirsty, revered sirs.” The guardians of the hel.l, opening his mouth... 因此，他說：“我渴了，尊敬的先生們。”監護人的hel.l，打開他的嘴... pour glowing copper liquid into his mouth... 發光的銅液注入到他的嘴裡... Thereat he experiences feeling .... 該處他的經驗的感覺.... But he does not expire his term until he makes an end of his evil kamma. 但他並沒有他的任期屆滿，直到他作出了他的惡業力結束。 Then, the guardians of the hell toss him back again into the 那麼，家長們的地獄折騰到他回來
great hell. 大地獄。
The great hell as described in the Devaduta Sutta is probably the Avici-mahaniraya since the chief suffering endured in this hell is that of heat. 大地獄中所描述的Devaduta經文可能是阿鼻地獄，mahaniraya自從行政忍受痛苦的是，在這地獄的熱量。 But the Avici-mahaniraya seems to consist of more than one great hell and five small hells as appears in the Devaduta Sutta. 但是，阿鼻地獄，mahaniraya似乎包含多過一個偉大的地獄，如五小地獄出現在Devaduta經文。
The Venerable Saddhammajotika in his Paramatthajotika quoting the commentary on Sarityutta-Nikaya and Atiguttara-Nikaya says that there are twelve various hells under the common name Avici: 法師Saddhammajotika他Paramatthajotika引用述評Sarityutta -阿含和Atiguttara -阿含說有十二個不同名稱的共同作用下地獄阿鼻地獄：
i. Pahasa, 一Pahasa，
ii. Aparajita, 二。Aparajita，
iii. Ambuda, 三。Ambuda，
iv. Nirabbuda, 四。Nirabbuda，
v. Ababa, 五，亞的斯亞貝巴
vi. Ahaha, 六。Ahaha，
vii Atata, 第七Atata，
viii. 八。 Kumuda, Kumuda，
ix. Sogandhika, 九。Sogandhika，
x. Uppala, 十Uppala，
xi. Pundarika, 十一。Pundarika，
xii. Mahapaduma or paduma. 十二。Mahapaduma或paduma。
The last one or Paduma-niraya is known as where Bhikkhu Kokalika, a close friend of Devadatta, who falsely accused the Venerable Sariputta and Moggallana of having a wicked thought, was born after his human life. 最後一個或Paduma - niraya被稱為比丘Kokalika地方，提婆達多的密友，誰誣陷尊者舍利弗和Moggallana有一個邪惡的思想，出生後，他的人生。 In the small hell or Ussada-niraya, apart from suffering caused by the nature of punishment particular to each hell, the hell creatures are said to suffer also from the attack of four kinds of hell beasts: giant vultures, giant crows, giant hawks and giant dogs. 在小地獄或Ussada - niraya，除了造成的痛苦的懲罰的性質特別是對每一個地獄，地獄的生物，據說也受到了攻擊，從四種地獄獸：巨禿鷲，巨大的烏鴉，老鷹隊和巨人巨型犬。
These animals are said to be very fierce and will furiously attack the hell creatures at first sight. Among four realms of Apaya-bhumi or the plane of misery, Niraya appears, as we have seen, to be the most horrible of all. 這些動物被認為是非常激烈和瘋狂的攻擊將是地獄生物一見鍾情。在4個領域的Apaya - bhumi或飛機的苦難，Niraya出現，正如我們所看到的，是最可怕的一切。 The birth of the being in hell is of spontaneous birth or opapatika and this is purely brought about by evil kamma. 暫時的誕生在地獄是自發的出生或opapatika，這純粹是業力所帶來的罪惡。
The body of the hell being may be completely destroyed by hellish punishment, but as long as his evil deeds have not been recompensed it will always be created anew. 身體的地獄是5月被完全摧毀了地獄般的懲罰，但只要他的惡行沒有得到報應，它會永遠被重新創建。 It is said that when the power of evil kamma becomes weaker he will be free from the great hell, but he still continues to suffer in the small hell or Ussada-niraya. 據說，當電源的邪惡業力變弱，他將免費從大地獄，但他仍繼續在小地獄受苦或Ussada - niraya。
During this period, if his meritorious kamma performed in the past is very powerful, he may immediately move from hell and assume rebirth in heaven or in the realm of human beings. 在此期間，如果他的立功表現，在過去的業力非常強大，他可以立即採取行動，並承擔從地獄重生在天堂還是在人類的境界。 If, on the other hand, his evil kamma still remains, but not strong enough for his suffering in hell, he may move from there and take rebirth in the realm of the hungry ghost (Peta) or as an animal, whatever will suit the case. 如果，另一方面，他的惡業力仍然存在，但不夠結實，他在地獄的痛苦，從那裡他可以提出，並採取重生的境界的中元節（PETA）的或作為動物，無論今後適合案件。
2. 2。 TIRACCHANAYONI OR ANIMAL BIRTH TIRACCHANAYONI或動物出生
Buddhism regards animal existence as a state of life belonging to the plane of misery or Apaya-bhumi. 佛教對於動物生存的作為一個國家的生活屬於平面苦難或Apaya - bhumi。 It maintains that there is no certainty in the state of being, a man may be reborn as an animal, and vice versa or an animal may attain the state of divine being in heaven and the divine being may be degraded and be reborn as an animal. 它認為沒有確定性的狀態存在，一個人可能獲得重生，如動物，反之亦然或動物可能達到的狀態是在天上的神聖和神聖被降解，可作為動物重生。 This depends on 'the kamma performed by each individual in his previous and present life. 這取決於'的業力執行的每個人在他的過去和現在的生活。
Whatever action has been done by him, he himself is to receive its consequences. 任何行動已經完成了他，他自己是接受其後果。 As the Buddha said, 正如佛陀所說，
“Owners of their own kamma are living beings, heirs to their kamma, have kamma as the wombs from which they spring, have kamma as their kinsmen, have kamma as their refuges. “業主自己的業力是活生生的人，他們的業力繼承人，有業力的子宮從他們的春天，有業力作為他們的親屬，有業力作為他們的避難所。 Whatsoever kamma they do, be it wholesome or unwholesome, of that thing they are the receivers.” 他們做任何業力，無論是健康還是不健康的，這種事情他們是接收器。“
Now, what type of person will attain, after death, animal birth? 現在，什麼類型的人會達到，死後，動物出生？ To this question we find the answer in the Anguttara-Nikaya where the Buddha is reported to have said: 對於這個問題，我們找到了答案是Anguttara -阿含其中佛報導曾經說過：
“Some person in this world, bhikkhus, takes life, he is a hunter, bloody-handed, given over to killing and slaying, void of compassion for all living creatures... “有些人在這個世界上，比丘，需要生活，他是一個獵人，血腥的手，給了殺人和殺害的，無效的同情眾生... takes what is not given... commits adultery... 需要什麼是不給犯姦淫... ... is a liar, a slanderer, of harsh speech, of idle babble... covetous... 是一個騙子，誹謗者，嚴厲的講話，對閒置潺潺... ...貪婪 of harmful thoughts... 有害的想法... of wrong view.... 錯誤的觀點....
He goes crookedly in body, crookedly in speech, crookedly in mind. His physical action is crooked, verbal action is crooked and mental action is crooked; crooked in his bourn and crooked in his rebirth. I declare, bhikkhus, any one of the two bourns, viz., a woeful state of hell or birth as an animal that creeps crookedly along, for him whose bourn is crooked and whose rebirth is crooked. 他接著在身體歪斜，歪斜在講話中，歪歪斜斜在心。他的身體動作是歪的，彎曲的言語行為和精神的行動是彎曲的，歪在他的境界和歪在他的重生。我宣布，比丘，任何一個兩伯恩斯，即。一個難過的地獄或出生作為爬行動物歪一起，對他的境界是歪的，其再生是歪的。
Of what sort, bhikkhus, is that animal birth, one that creeps crookedly along. 什麼樣的，比丘，是動物的出生，一個小兵歪歪斜斜沿。 It is of a snake, a scorpion, a centipede, a mongoose, a cat, a mouse, an owl or whatsoever other animal, one that goes stealthily on seeing human beings.” 這是一條蛇，一隻蝎子，蜈蚣，一貓鼬，貓，老鼠，一隻貓頭鷹或任何其他動物，一個去悄悄在看到人類。“
In the Jataka we are told that the Buddha himself had been born as an animal in many of his previous births. Thus, for ordinary men like us it is no doubt that in the course of our wandering in Samsara we might have been born as an animal, since no one who is still in bondage has never performed evil deeds in the past. 在本生告訴我們，佛陀本人也被作為動物出生在他的許多前世。因此，對於普通男人都喜歡我們，這是毫無疑問，在此過程中我們徘徊在輪迴中，我們可能已經出生的一動物，因為沒有一個誰仍在束縛從來沒有執行，在過去的劣跡。
Some modern Buddhists, however, are of the opinion that it is not possible for a well-developed being like man to be reborn as a low creature like an animal. 一些現代的佛教徒，但是，認為這是不可能發達的受到這樣的人獲得重生作為低生靈，就如一隻動物。 This view is definitely not in accordance with the Buddha's teachings and it will never be accepted by a serious Buddhist. 這種觀點是絕對不符合佛陀的教導，它永遠不會接受一個嚴重的佛教徒。
From the Buddhist point of view, the interchange of beings between the plane of misery and the plane of happiness is a common phenomenon in the world of Samsara. 從佛教的觀點來看，人類的立交平面之間的痛苦和幸福的飛機是一種常見的現象在世界上的輪迴。 Buddhism maintains that only one who has attained the holy stages ranging from the Stream-Enterer or Sotapanna to the Non-Returner or Anagami will be no more reborn as an animal. 佛教認為，只有一個誰也達到了神聖的階段，包括從流的輸入者或Sotapanna向非還者或Anagami會有更多的轉世成為動物。
There is nothing to be said about one who has attained the stage of Arahat-ship, as the root-cause of his rebirth has been totally uprooted. 還有什麼可說了一個誰也達到了階段Arahat艦，作為根本原因，他已經完全重生連根拔起。 But for the worldly man or puthujana like us, rebirth in the plane of misery, eg as an animal, as a hell being, etc., is as possible as rebirth in the plane of happiness. 但世俗的男人或puthujana我們一樣，在平面上重生了痛苦，例如作為一個動物，被作為一個地獄等等，是盡可能在飛機上重生的幸福。
The animal kingdom, unlike other realms, is in the same world as human beings. 動物王國中，不像其他領域，是在同樣的世界人類。 It is not difficult to see the reason why Buddhism regards animal birth as a state of life included in the plane of misery. 這是不難看出佛教方面的原因，動物出生作為一個國家的生活，包括在飛機上的痛苦。
First of all there is no morality in the animal kingdom; animals live according to the wild law of nature. Among animals, the strongest is the survivor; the bigger eats the smaller. Danger to life is the crucial problem for them; it may come at any moment from animals themselves as well as from human beings. 首先是沒有道德的動物王國;根據動物生活在野外自然法。在動物中是最強的倖存者;越大吃小。危害生命的關鍵問題是他們，它可能會在任何時候，從動物本身以及來自人類。 They have to struggle hard for their survival, especially for food which is not always certain. 他們必須為生存而努力奮鬥，特別適用於食品，並不總是一定的。
Sometimes they have enough to eat but sometimes they have to starve for many days. 有時，他們有足夠吃的，但有時他們要餓死了許多天。 Moreover, they have to bear nakedly the hot and cold, the wet and dry seasons of the year without proper protection. 此外，他們要承擔赤裸裸地熱和冷，雨季和旱季，今年沒有適當的保護。 With all these difficulties, animal lite, although it is not as much suffering as that of the beings in hell, is rationally included as one of the miserable existences. 所有這些困難，動物建興，雖然它並不是這麼多的苦難的眾生在地獄，是合理的，包括為一體的悲慘的存在。
Another reason why Buddhism includes animal birth in the Apaya-bhumi is that whosoever, because of his evil kamma; attains the birth of animal is naturally obstructed from realizing the ultimate truth, from following the path of virtue which leads to emancipation. This is because animal existence is the negation of such realization and practice. 佛教的另一個原因包括動物誕生的Apaya - bhumi是，無論何人，因為他的惡業力，達到動物的誕生，自然是阻撓實現最終的真理，從以下的路徑美德，導致解放。這是因為動物的存在，是否定這樣的認識與實踐。 Lacking the capacity for realizing the ultimate truth is considered critical since such realization is the prime aim of life that we struggle for. 缺乏能力為實現終極真理被認為是重要，因為這樣的實現是首要目標，我們的生活奮鬥。
3. 3。 PETTIVISAYA OR THE REALM OF THE UNHAPPY GHOSTS PETTIVISAYA或不愉快的境界幽
Pettivisaya literally means 'the realm of the Peta or unhappy ghosts.' Pettivisaya字面意思是'的境界佩塔或不愉快的鬼。' It is a realm included in the plane of misery according to Buddhism. 這是一種境界，包括在飛機上根據佛教的苦難。 It is said that there is no particular place for the Peta to live; they live in the same world as human beings, such as in forests, on mountains, on islands, in cemeteries, etc. 有人說，沒有特別的地方居住的餓鬼，他們住在同一個世界，人，如森林，群山，島嶼，墓地等
But since they belong to a different realm of existence they are, therefore, invisible to human eyes. 但由於他們屬於不同的領域，他們的存在，因此，人眼看不見的。 They may be seen only when they want themselves to be seen by human beings. 他們可能會看到只有當他們希望自己被人看到。 Another means of seeing the Peta is by clairvoyance or dibbacakkhu developed by meditation. 另一種方式看到佩塔是千里眼或dibbacakkhu開發的冥想。 The Paramatthajotika quotes the commentary on Petavatthu and mentions four kinds of Peta, namely, 該Paramatthajotika引用了述評Petavatthu並提到四種佩塔，即
i. Paradattupajivika-peta, 一，Paradattupajivika，餓鬼，
ii. Khuppipasika-peta, 二。Khuppipasika，餓鬼，
iii. Nijjhamatanhika-peta, and 三。Nijjhamatanhika，善待動物組織，以及
iv. Kalakancika-peta. 四。Kalakancika，善待動物組織。
The Paradattupajivika-peta, is an unhappy ghost who lives on the dakkhina or sacrificial gifts of others. It is because of this type of Peta that Buddhism encourages its followers to perform a dakkhina or merit-making by offering food, clothing, shelter, etc., to virtuous persons, such as a bhikkhu or a group of bhikkhus, and then to dedicate the merit acquired there from to deceased relatives. 該Paradattupajivika -餓鬼，是一件不愉快的鬼誰住在dakkhina或犧牲他人的禮物。這是因為這種類型的餓鬼，佛教鼓勵其追隨者進行dakkhina或優點做通過提供食 物，衣服，住房等。，以良性的人，如比丘或一群比丘，然後奉獻的功德有從收購到死者的親屬。
This is done on the basis of the belief that if the deceased.relatives have attained the life of the Paradattupajivika-peta, their suffering, on the appreciation of the sacrifice done and dedicated to them, will be abolished and they will thereby attain to the plane of happiness. 這是在此基礎上的信念，如果deceased.relatives已達到生活的Paradattupajivika，餓鬼，他們的痛苦，在做的犧牲表示讚賞，並專門給他們，將被取消，他們將由此獲得的平面幸福。 This belief is affirmed by many stories of the Peta which appear in the Petavatthu of the Pali Canon. 這種信念是肯定了許多故事的佩塔的出現在Petavatthu佳能的八里。
In one story, for instance, it is said that the Venerable Sariputta came across a female Peta appearing as an ugly, bony-thin and naked woman. 在一個故事，例如，它是舍利弗尊者說，碰到一個女佩塔顯示為一個醜陋的，骨薄和裸體的女人。 The Elder questioned her and she replied that she was a Peta born in the Peta-world of suffering. 上古詢問她，她回答說，她是一個佩塔出生在餓鬼世界的痛苦。
She reported that when she was a human being neither her father, mother nor relatives persuaded her to perform any good kamma like giving alms, observing precepts, etc. Because of lacking such meritorious deeds she was, after her human existence, consequently born as an unhappy Peta tortured by hunger and thirst for five hundred years. 她報告說，當她一個人既沒有她的父親，母親和親屬勸她不做好事業力像施捨，觀察戒律等由於缺乏這種建功她，在她人的存在，因此作為一個出生不幸的餓鬼折磨，飢餓和乾渴了五百年。
She at last begged for help from the Venerable Sariputta. 她在最後乞求幫助尊者舍利弗。 The Elder accepted her request and later offered a certain amount of food, a small piece of cloth, and water to one bhikkhu. He particularly dedicated that dakkhina to that Peta. 上古接受她的請求，後來提供了一定量的食物，一小塊布，和水一比丘。他特別專用的dakkhina該佩塔。
On appreciating the dakkhina specially consecrated to her, she immediately acquired food, clothes and other properties and became released from suffering. 在欣賞dakkhina特別奉獻給她，她立即獲得食物，衣服和其他財產，成為解除痛苦。 Having attained the state of a celestial being, she came and appeared before the Venerable Sariputta. 年滿狀態成仙的，她來了，出現在尊者舍利弗。 Being unable to recognize her, the Elder asked her who she was. 無法認出她來，長老問她她是誰。 The devadhita (goddess) informed him and said that she had come to pay her homage to him. 該devadhita（女神）告訴他，說她是來支付她向他致敬。
The Peta in the above story was obviously a Paradattupajlvika-peta. 在上面的佩塔故事很明顯是一個Paradattupajlvika，善待動物組織。 It should be noted here that according to Buddhism only the Peta of this sort are able to enjoy the outcome of dakkhina dedicated by their relatives. The Peta of other sorts are not affected by such a dedication. 應當指出的是，根據佛教只有Peta這類能夠享受成果dakkhina專用他們的親屬。Peta的其他種類的不受這樣一種奉獻。
The dakkhina will become fruitful to the Peta, however, only when three conditions are met. 該dakkhina將成為卓有成效的餓鬼，但是，只有當三個條件得到滿足。 The three conditions are: 這三個條件是：
i. The.dakkhina or sacrifice is given to a virtuous person, 一，The.dakkhina或犧牲是考慮到有品德的人，
ii. The performer of the dakkhina dedicates it particularly to his deceased relative, and 二。表演者的dakkhina它獻給特別是他已故的親屬，和
iii. His deceased relative has been born as a Paradattupajivika-peta and that Peta knows and 三。死者親屬被他的誕生為一個Paradattupajivika - PETA的，而且知道和佩塔
appreciates that dakkhina particularly consecrated to him. 讚賞dakkhina特別奉獻給他。
If any of these three conditions is lacking, the deceased relative will not be able to enjoy the outcome of the dakkhina. 如果有這三個條件是匱乏的，死者親屬將無法享受成果的dakkhina。 But whatever the case may be, the performer of the dakkhina will never be without the result of his meritorious action. 但是，不管情況而定，表演的dakkhina將永遠沒有結果，他立功的行動。
The second kind of Peta is the Khuppipasika-peta. This sort of Peta suffers from hunger and thirst. 第二個種佩塔是Khuppipasika - PETA的。這樣的佩塔遭受飢餓和乾渴。 The dakkhina dedicated by relatives in the human world cannot bear fruit to one born as this kind of Peta. 專用的dakkhina親屬在人間不能見效一個出生的，因為這種佩塔。 He will suffer in the Peta-realm as long as his evil kamma lasts. 他會吃虧的餓鬼，境界，只要他的惡業力持久。
The Peta of the third kind is the Nijjhamatanhika-peta. 該佩塔第三類是Nijjhamatanhika，善待動物組織。 The suffering of this sort of Peta is caused by his own craving or tanha. 這一類的痛苦的佩塔是由於他自己的渴求或tanha。 It is said that fire burns in his mouth all the time and this results in his burning desire which can never be fulfilled. 有人說，火在燃燒在他的嘴裡所有的時間和這個結果在他的強烈願望，可從來沒有得到履行。 He will continue to suffer in the Peta-world unless and until his evil kamma performed in the past becomes exhausted. 他將繼續吃虧的餓鬼世界，除非及直至他邪惡的業力的表現在過去變得疲憊不堪。
The fourth kind of Peta is the Kalakancika-peta. It is explained that this sort of Peta has a body three leagues (yojana) tall. 第四個種佩塔是Kalakancika - PETA的。據解釋，這有點佩塔有一個身體三個聯賽（Yojana計劃）高。 But his body appears to be like a dry leaf with only skin covering the skeleton; his eyes protrude like those of the crab and his mouth is extremely small. He suffers from hunger and thirst like the other types of Peta. 但他的身體看起來像一個幹葉，只有皮膚覆蓋的骨架，他的眼睛凸出像那些螃蟹和他的嘴是非常小的。他患有因飢餓和乾渴像其他類型的佩塔。
The Paramatthajotika also mentions many other types of Peta, but after careful consideration we may conclude that the differences between the beings in the Peta-world are characteristically dependent on the particular nature of the evil kamma formerly performed by each Peta. 該Paramatthajotika還提到許多其他類型的餓鬼，但經過仔細的考慮，我們可以得出結論，人類之間的差別在餓鬼世界的特點是依賴於特殊性質的邪惡業力前完成各佩塔。
One Peta is always different from the others in the way and manner of suffering and this different is solely determined by one's particular evil kamma. 一個佩塔總是不同於別人的方式和方式不同的是苦難，這完全取決於一個人的特別邪惡的業力。 Another type of Peta which should also be mentioned here is the Vemanika-peta. 另一種類型的佩塔也應提到這裡是Vemanika，善待動物組織。
According to the Buddhist texts, at night this Peta appears as a god of the lower grade, enjoying the fruition of his previous good kamma in a celestial palace called vimana. 據佛教典籍，在夜裡佩塔顯示為上帝的低等級，享受成果的良好業力他以前在天宮稱為vimana。 But during the day his previous evil kamma forces him to leave his happy vimana and suffer its unhealthy result at a certain place until the end of the day when he then returns to his celestial residence. 但在以前的惡業力一天他迫使他離開自己的快樂vimana和承受其不健康的結果在某一個地方，直到月底的一天，當他再回到他的星球居住。
His cycle of life will continue in this way unless and until his previous evil kamma has been recompensed. Since one half of his life is spent in happiness in the vimana and the other half in the painful experience of the Peta, hence he is called Vemanika-peta. We are told further that there is no certain limit or duration to existence in the realm of the Peta. 他的生命週期將繼續以這種方式，除非及直至他以前的惡業力已被報答。由於其中一半是他的生活在幸福中度過的vimana，而另一半的痛苦經歷的餓鬼，因此他被稱為Vemanika - PETA的。我們被告知還沒有一定的限制或持續時間存在的境界中的餓鬼。
One may suffer in this miserable world for a very long period of time and another may exist there only for a number of days. 人們可以在這個悲慘的世界遭受了很長一段時間，另一只為有可能存在一個天數。 This is because existence in the Peta-world is solely determined by evil kamma previously performed by each individual. 這是因為存在於餓鬼世界完全是由惡業力先前由每一個人。 In the human world one may pass away due to the expiration of life, but in the Peta-world the end of life occurs only with the exhaustion of evil kamma. This realm is included in the plane of suffering or duggati because life there is dominated entirely by the sufference of pain and torture. 在人類世界一個可能去世，由於到期的生活，但在餓鬼世界的生活中發生的終結只有在用盡邪惡的業力。這種境界是包括在飛機上的痛苦或duggati因為那裡的生活為主完全由sufference的痛苦和折磨。
4. 4。 ASURAYONI OR THE BIRTH OF THE TITANS ASURAYONI或泰坦的誕生
The last sort of birth included in the plane of misery is birth as a Titan or Asura. 最後排序出生列入平面苦難是誕生，作為一個泰坦或阿修羅。 The being called Asura here is to be distinguished from Deva-asura, Peta-asura and Niraya-asura, since not all of them are regarded as existing in the plane of misery. 這裡被稱為阿修羅的是要區別於德瓦，阿修羅，餓鬼，阿修羅和Niraya，阿修羅，因為並不是所有的人都被認為是現有飛機的痛苦。
Deva-asura is a class of god belonging to the same realm of Tavatimsa heaven. 德瓦-阿修羅神，是一類屬於同一領域的Tavatimsa天堂。 Vepacitti is said to be the king of this sort of Asura. Vepacitti據說是王這類的阿修羅。 Deva-asura is definitely not included in the type of being in the plane of misery. 德瓦-阿修羅是絕對不包括在該類型的飛機正在苦難。 Only Peta-asura and Niraya-asura are accounted as beings of the Apaya-bhumi. 只有餓鬼，阿修羅和Niraya -阿修羅入賬作為人類的Apaya - bhumi。
The Paramatthajotika says that the being which is called Asura or Asurakaya of the Apaya-bhumi is but the Kalakanci-peta, one of the four sorts of Peta we have already considered. These Kalakanci-peta have, like other sorts of Peta, no particular place of their own; they live in the human world, ie, in forests, in the sea, on islands, in valleys, etc. 該 Paramatthajotika說，被稱為阿修羅或Asurakaya的Apaya - bhumi不過是Kalakanci，餓鬼，其中一個四個種類的餓鬼，我們已經考慮。這些Kalakanci，餓鬼有，其他類型的餓鬼一樣，沒有特別的代 替自己;他們生活在人類世界，即在森林，中海，島嶼上，在山谷等
The Niraya-asura is described as a type of hell creature. 該Niraya -阿修羅被描述為一個類型的地獄生物。 They have a particular realm of their own called Lokantarika-niraya. 他們有自己特定的領域稱為Lokantarika - niraya。 This Niraya is said to be situated between the three worlds - the human world, the ordinary hell world and the heaven world. 這Niraya被認為是介於三個世界-人類世界，普通的世界和天堂地獄的世界。
In between these three worlds there is a dark sea of acid water surrounded by rocky mountains. 在這三個世界之間有一個黑暗的大海所包圍的酸性水洛磯山。 This sea is covered with eternal darkness; no ray of light can reach this place. The creatures of the Lokantarika-niraya hang themselves on cliffs like bats. 這片海域上覆蓋著永恆的黑暗，沒有光的光可以到達這個地方。這種動物的Lokantarika - niraya上吊懸崖上像蝙蝠。 They are tortured by hunger and thirst as there is no food for them. 他們因飢餓和乾渴折磨，因為沒有他們的食物。
While moving along the cliff they sometimes come across each other. Thinking that they have come across food, they jump upon each other and start fighting. 當他們沿著峭壁，有時遇到對方。思考，他們遇到的食物，他們在互相跳開始戰鬥。 As soon as they start fighting, they let loose their grip on the cliff and as a result they fall into the sea below and their bodies melt away just like salt melting away in water. 當他們開始戰鬥，他們放開了握在懸崖上，因此他們落入海中，他們的屍體下面融化了，就像鹽融化在水中。
It is explained that the creatures of Lokantarika-niraya are called 'Asura' because their lives are contrary to the gods in the Tavatimsa heaven who are called 'sura', ie, life in Lokantarika-niraya is entirely unpleasant while that of the Tavatiriisa gods is entirely pleasant. 據解釋說，動物的Lokantarika - niraya被稱為'阿修羅'，因為他們的生活，違背了神祗Tavatimsa天堂誰被稱為'蘇拉'，即生活在Lokantarika - niraya是完全不愉快而神的Tavatiriisa完全是愉快的。 The reason why the Asura or Asurakaya is spoken of separately as another sort of being in the plane of misery is probably because this type of creature possesses special characteristics unlike other beings of the Peta world. 阿修羅的原因或Asurakaya是口語的，分開在另外一種類型的飛機被苦難，可能是因為這種類型的生物具有特殊性質不同於其他人的餓鬼的世界。
Now we have seen that in the Apaya-bhumi or the plane of misery there are four principal births: birth as a hell creature, as an animal, as a Peta or hungry ghost, and as an Asura or Titan. Among these four sorts of beings, the three principal births, namely, the birth of the hell creature, the Peta and the Asura, belong to what is called opapatika or spontaneous uprising. 現 在我們看到，在Apaya - bhumi或飛機的苦難有四個主要的出生：誕生，作為一個地獄的生物，如動物，或作為PETA的餓鬼，並作為阿修羅或土衛六。各種各樣的其中四個人，三個 主要產，即誕生了地獄的生物，佩塔和阿修羅，屬於所謂opapatika的或自發的起義。
The birth of animals varies from one type to another according to its kind, ie, some kinds belong to the andaja -born from eggs, some belong to the jalabuja - born from a womb, and some belong to sansedaja born from moisture. 不同動物的誕生，從一個類型到另一個根據其種類，也就是說，某些種類屬於andaja出生的，從雞蛋，有的屬於jalabuja -從子宮裡出生的，有些屬於sansedaja出生的水分。 All these four principal births are brought about entirely by evil kamma and hence they are regarded as miserable existences. 所有這四個主要的出生是完全被邪惡所帶來的業力，因此他們被視為悲慘的存在。
It is difficult to be born human. 這是人類難以誕生。
It is difficult to conduct life as a human being. 這是很難進行一個人的生命。
Rare is the opportunity to hear the Dhamma. 難得的是機會聽到佛法。
Even more rare it the appearance of a Buddha. 更難得的是佛的外觀。
' BUDDHA, THE DHAMMAPADA' '佛，法句'
