瑜伽師地論略纂 2.83

2.83

第五、受用建立中分二：初標三門、後隨別釋。別釋之中復分為四：一、明受苦；二、「又於四種那落迦中，無有樂受」下，明受樂；三、總明苦樂勝劣差別；四、「復次，三界有情所依之身」下，勸厭三界，欣求無漏。　受苦中復分為二：初明三界苦、後明無漏非苦。初中復二：初明欲界苦，後色、無色界苦。欲界中分二：初略明五趣苦、後廣明五趣苦。廣即分五苦。地獄苦中復分為四：一、解大那落迦；二、近邊；三、寒；四、孤獨。　眾合有三：一、兩頭頸；二、銕槽壓；三、上下山。　號叫有三，謂燒熱、極燒然等者，少分、多分、全分別故。下皆准知。　燒熱有三：一、銕熱薄；二、銕串貫；三、銕棒打。　極燒熱有三：一、三支串貫；二、銕鎖纏裹；三、沸湯煎煮。　無間有六：一、四方火刺；二、銕炭揃簸；三、上下銕山；四、銕釘釘舌；五、銕丸燒口；六、洋銅灌之。　「近邊四圍」者，謂煻煨、屍糞、鋒刃、烈河。　鋒刃有三：一、刀刃路；二、釰葉林；三、鐵刺林、獄卒、狗、烏、蠰炬吒蟲等。《二十唯識》敘諸宗不同：薩婆多師、經部、大乘說是非情，然少差別，上座部師說為情類。廣如彼破。

Fifth, the establishment of experience is divided into two: first, setting forth the three headings; second, explaining them individually. Within the individual explanations, it is further divided into four: 1. explaining the experience of suffering; 2. from "Furthermore, in the four kinds of narakas, there is no pleasant experience" downward, explaining the experience of pleasure; 3. general explanation of the superiority and inferiority of suffering and pleasure; 4. from "Furthermore, the bodies that serve as the support for sentient beings of the three realms" downward, exhorting revulsion toward the three realms and the aspiration for the outflow-free. Within the experience of suffering, it is further divided into two: first, explaining the suffering of the three realms; second, explaining that the outflow-free is not suffering. In the first, there are again two: first, explaining the suffering of the desire realm; second, the suffering of the form and formless realms. Within the desire realm, there are two: first, briefly explaining the suffering of the five destinies; second, explaining in detail the suffering of the five destinies. The detailed explanation is divided into five sufferings. Within the suffering of the hells, it is further divided into four: 1. explaining the great narakas; 2. the peripheral; 3. the cold; 4. the solitary. Saṃghāta has three: 1. two heads and necks; 2. crushed by iron troughs; 3. mountains pressing together from above and below. Raurava has three: namely, burning, intense burning, etc., which are distinguished by small part, large part, and whole. The following should all be understood by analogy. Pratāpana has three: 1. thin hot iron sheets; 2. pierced by iron spits; 3. beaten with iron clubs. Mahāpratāpana has three: 1. pierced by three-pronged spits; 2. bound with iron chains; 3. boiled in boiling liquid. Avīci has six: 1. fire-thorns from the four directions; 2. winnowed in iron coals; 3. iron mountains above and below; 4. iron nails driven into the tongue; 5. iron pellets burning the mouth; 6. molten copper poured down [the throat]. Regarding "the four surrounding peripheral [hells]": these are hot ashes, corpses and dung, sharp blades, and the boiling river. Sharp blades have three: 1. path of sword blades; 2. forest of sword leaves; 3. forest of iron thorns, hell wardens, dogs, crows, and śālmali insects, etc. The Viṃśatikā-vijñaptimātratā recounts the differences among the schools: the Sarvāstivādins, Sautrāntikas, and Mahāyāna state that these are non-sentient, yet with slight differences; the Theravādins state that they are sentient beings. This is refuted in detail there.