唯識二十論述記 1.161

1.161

就初段中，文復有四：初、大眾、正量二部救義；二、大乘廣破；三、彼復救義；四、論主復破。此即第一，彼部救義，然觀文勢，諍獄卒等，似是傍義，於下結中，結歸唯識，還為正義。今彼部意，獄卒、狗等，皆有情數，是在地獄有情用故，如那落迦報。然諸部中，大眾、正量說獄卒等是實有情；薩婆多師，雖非有情，然是心外惡業所感增上大種轉變所生，造色形、顯、量、力差別；經部師等，雖非有情，然是心外造業之時，唯熏內識，及其受果，乃在心外，大種轉變起形、顯等。今大乘意，亦非有情，造業之時，既在內識，受果之世，在識非餘。故今大乘與諸部異，大眾部等於此救之。其在地獄行案擲人置地獄者，是實有情，諸部無諍。「緣」者由也。外人問言：有何所由，不許獄卒實有情數？比量如前。

Within the first section, the text again has four parts: first, the rescued position of the two schools, Mahāsāṃghika and Saṃmatīya; second, the Mahāyāna's extensive refutation; third, their further rescue; fourth, the author of the treatise's further refutation. This is the first, their school's rescued position. Yet observing the drift of the text, disputing over the wardens of hell and the like seems to be a secondary topic; in the conclusion below, it concludes by returning to vijñapti-mātra, which is once again the primary thesis. Now, that school's intent is that the wardens of hell, dogs, and so forth are all categorized as sentient beings, because they are functions of sentient beings within hell, like the retribution of the narakas. However, among the various schools, the Mahāsāṃghika and Saṃmatīya say that the wardens and the like are real sentient beings; the Sarvāstivāda masters say that although they are not sentient beings, they are generated through the transformation of sovereign great elements brought about by evil karma external to the mind, with distinctions of shape, color, size, and power among derived matter; the Sautrāntika masters and others say that although they are not sentient beings, when karma external to mind is created, it only perfumes the internal consciousness, and when its fruit is experienced, it is then external to the mind, where the great elements transform and produce shape, color, and so forth. Now the Mahāyāna's view is that they are likewise not sentient beings: since the time when karma is created it is within internal consciousness, in the lifetime when the fruit is experienced, it is in consciousness and not elsewhere. Therefore the Mahāyāna now differs from the various schools; the Mahāsāṃghikas and others come to the rescue on this point. As for those who in hell carry out trials and cast people down into hell, they are real sentient beings; among the various schools there is no dispute. "Reason" means cause. The opponent asks: for what cause do you not accept that the wardens are truly categorized as sentient beings? The inference is as before.