THE WHEEL OF LIFE. 973 



5. N(/ii-hod Chhenpo (Skt. Maharaurava) = ''greater weeping and 



screaming." Here they are cooked in pots containing 

 molten iron. 



6. Tsheiva{^\X. Tdpana) = ''heat." The body is cast upon 



and transfixed by red-hot iron spikes. 



7. Habiu-tshmva (Skt. Pra/(7/pa?2a) = " highest heat." A three- 



spiked burning spear is thrust into body, and later 

 rolled up within red-hot iron plates. 



8. Nar-med (Skt. ^2;/67^/) = "endless torture." This is the 



most severe and longest punishment. The body is 

 perpetually kept in flames, though never consumed. 

 II. The cold hells which have no place in the mythology of 

 the Indian and Southern Buddhists are: — 



1. Chhii-hiir chen = " blistered and wrinkled." The torture here 



is constant immersion of the naked body in icy cold 

 water, under which tho body becomes covered with 

 chilblains. 



2. Chhu-hur dohva. — The chilblains are forcibly cut and torn 



open, producing raw soi'es and deep chaps. 



3. A-cchu = "achu!" an exclamation of anguish which vents 



itself in this expression and which resounds throughout 

 this hell. 



4. Kyi-liud. — A worse degree of cold in which the tongue 



is paralysed and the exclamation " kyi-ldi !" alone 

 possible. 



5. So-tham-jm. — The teeth and jaws are rigidly clenched through 



cold. 



6. TJtpal tar-ge-pa. — Livid sores which become everted like blue 



utpal flowers. 



7. Pe-ma tar ye-pa. — 'J'he raw soi-es become red like lotus 



[padma) flowers. 



8. Pe-ma chhen-po tar-ge-pa. — The flesh falls away from the 



bones like the petals of the great red lotus [padma), 

 leaving raw sores which are continually gnawed and 

 pecked by birds with iron beaks. 



The duration of the stay in hell lasts until the great sins com- 

 mitted during the previous existence are expiated. This peiiod may 

 vary from a few jears to thousands of years. From hell the usual 

 course is back to earth, by the merit of good works done in a former 

 existence. The lamas explain this by saying that it is like the 

 discharge of a criminal who has expiated his offence in jail: on 

 release he gets back his clothes and any other personal properties he 

 can justly lay claim to, and the benefit of any virtuous deeds he had 

 formerly done. 



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