唯識二十論述記 1.188

1.188

述曰：自下第二，破薩婆多等諸師救義。於中有二，先救後破，此即救也。若依舊本，先顯頌文，正破外義，於後長行，方申外義，申外義已，略釋頌文。今則不然，先有外救，後舉頌破，將為穩便。薩婆多等云：若獄卒等非有情，爾應許造惡者，先業增上力，於今此生中，生別異大種，非內身攝，非有情數，非如無情無有作用，此實無情攝，似有情數，名異大種。

The Commentary says: Below, the second part refutes the rescue argument of the various masters of the Sarvāstivāda and others. In this there are two parts: first the rescue, and then the refutation; this is the rescue. According to the old version, the verse text was presented first to directly refute the opponent's doctrine, and in the following prose the opponent's doctrine was only then set forth; after setting forth the opponent's doctrine, the verse text was briefly explained. Now it is not so: first there is the opponent's rescue, and later the verse is raised to refute it, which is considered more convenient. The Sarvāstivādins and others say: If the hell-wardens and the like are not sentient beings, then one should accept that, by the sovereign force of the past karma of those who committed evil, in this present life distinct and different great elements are produced; they are not subsumed under an internal body and do not belong to the category of sentient beings, nor are they like insentient things that have no function; these are truly subsumed under the insentient, yet resemble the category of sentient beings, and are called 'distinct great elements.'