唯識二十論述記 1.156

1.156

述曰：「同處」者，顯處定義，同此處見，餘處無故；「同時」者，顯時定義，同此時見，餘時無故；「眾多相續」等者，顯相續不定，皆共見故；「來至其所為逼害事」者，顯作用成。「狗」者，烏駁狗也；「烏」者鐵嶲，啄眼精等烏也；「鐵山」者，即眾合地獄等，作羊、牛等形來逼罪人。「等物」者，等取剛鐵樹林刺等、蠰狗吒虫等。此中意者，謂地獄中，境雖無實，同處同時，多受罪者，同見獄卒等來為逼害事。四義既成，故於餘時，境雖無實，其處定等，非皆不成。量云：餘位處定等非不得成；許無實境此識生故；如地獄人等此四事成。然外難中，皆有過失，思求可知，故不繁述。

The Commentary says: "In the same place" demonstrates the determination of place: they are seen in this same place, because they do not exist in other places. "At the same time" demonstrates the determination of time: they are seen at this same time, because they do not exist at other times. "Multiple continuities," etc., demonstrates the non-determination of continuities: because all see them in common. "Coming to that place to carry out acts of torment" demonstrates the efficacy of functional activity. "Dogs" are black-and-white mottled dogs. "Ravens" are iron beaks, ravens that peck out eyeballs and the like. "Iron mountains" refers to the Saṃghāta hell and the like, which take the forms of rams, oxen, and the like, coming to crush the sinners. "And such things" includes by extension thorn-forests of hard iron, śabdāla worms, and the like. The meaning here is: in hell, although the objects are without real existence, at the same place and at the same time, the many sufferers of retribution all equally see wardens and the like coming to carry out acts of torment. Since the four meanings are established, therefore at other times, although objects are without real existence, their determination of place and so forth are not all unestablished. The inference runs: "The determination of place and so forth in other states are not unestablished; because this consciousness is accepted to arise without a real object; just like the establishment of these four matters by the denizens of hell, etc." However, in the external objections there are fallacies throughout, which can be understood upon reflection; thus I do not elaborate extensively.