唯識二十論 偈四 破傍生鬼救
偈三破了「獄卒是真有情」，對方退一步：天上既有畜生雜處，地獄也可以有畜生、餓鬼類被生來當獄卒。偈四用一把「不對稱」的鑰匙堵死它——生天的畜生，與它享的天樂是配套的（先造能感天樂的業，生去就受得到那樂）；可對方說的獄卒待在地獄，卻不受地獄的器世間苦。既不受地獄苦，就不是被地獄業牽生來的眾生，這條救路就斷了。
對方第二次退讓，退得很遠：乾脆不說獄卒是有情，改說是地獄眾生的業力（業增上力）生出一種「狀態獨特的物質」（異大種），起出奇形怪狀、能動手腳舞刀杖，就像地獄裡羝羊山一開一合夾人、剛鐵林刀刺一低一昂。世親的回答只八個字——「非事全無，然不應理」：那些現象不是沒有，但「它們是心外實有的特殊物質變的」這個解釋不通。
耐人尋味的是，這第二救已被逼到唯識門口——對方都承認獄卒不是真有情、是業力所現了。世親只要把「業力所現」的落點從「心外異大種」挪回「心識自身」，唯識就成。他卻按住不答，只標「不應理」，把正面那一步留給偈五。偈四是兩度逼退的高潮，「非事全無，然不應理」是一道張開的弓，箭要到偈五「業力大種」才射出。
Verse 3 refuted "the wardens are real sentient beings." The opponent steps back: since there are animals mixed in even among the gods, the hells too could have beings of the animal and hungry-ghost kind born there to serve as wardens. Verse 4 seals off this line with a key of "asymmetry" — the animal born among the gods, and the heavenly bliss it enjoys, come as a matched set (it first makes the karma that can call forth heavenly bliss, and once born there undergoes that bliss); but the wardens the opponent speaks of reside in the hells, yet do not undergo the hells' container-world suffering. Since they do not undergo the hells' suffering, they are not beings drawn to be born there by hell-karma, and this rescue-route is cut off.
The opponent gives way a second time, and very far: he simply stops saying the wardens are sentient beings, and says instead that it is the hell-beings' force of karma (the force of karma's dominance) that produces a kind of "specially-conditioned material substance" (the special elements), which puts forth strange shapes, can move hand and foot and brandish knives and staves, just as in the hells Ram Mountain opens and closes to crush people and the iron-hard forest's knife-thorns droop and rise. Vasubandhu's answer is just eight characters — "these matters are not entirely absent, yet it does not hold up to reason": those phenomena are not absent, but the explanation that "they are conjured by special material substances really existing outside the mind" does not hold.
What is intriguing is that this second rescue has been driven to the very threshold of consciousness-only — the opponent now even grants that the wardens are not real sentient beings, that they are manifested by the force of karma. Vasubandhu need only shift the landing-point of "manifested by the force of karma" from "special elements outside the mind" back to "consciousness itself," and consciousness-only is established. Yet he holds back his answer, marking only "does not hold up to reason," and leaves that affirmative step for Verse 5. Verse 4 is the climax of two forced retreats; "these matters are not entirely absent, yet it does not hold up to reason" is a bow drawn taut, the arrow not loosed until Verse 5's "the force of karma and the elements."
§頌
如天上傍生，地獄中不爾， 所執傍生鬼，不受彼苦故。
§論（世親自註）
論曰：諸有傍生生天上者，必有能感彼器樂業，生彼定受器所生樂，非獄卒等受地獄中器所生苦，故不應許傍生鬼趣生那落迦。若爾，應許彼那落迦業增上力生異大種，起勝形顯量力差別，於彼施設獄卒等名，為生彼怖，變現種種動手足等差別作用，如羝羊山乍離乍合、剛鐵林刺或低或昂。非事全無，然不應理。頌曰：
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
§頌 白話
就像畜生能生到天上（並享天樂）， 地獄裡卻不是這樣—— 對方所說的「畜生、餓鬼類來當獄卒」， 因為他們並不受地獄之苦（所以說不通）。
§論 白話
世親解釋這首偈。
凡是畜生能生到天上的，一定先有「能感得那個快樂環境」的業；生到那裡，就一定受得到那個環境所生出的樂。可是獄卒之類並不受地獄那個環境所生出的苦。所以不能承認「畜生、餓鬼類被生到地獄裡來當獄卒」這個說法。
對方接著退一步說：那麼，就承認這樣吧——是那些地獄眾生的業的強大勢力（業增上力），生出一種「狀態獨特的大物質」（異大種，即地、水、火、風四大的特殊合成），這些物質起出奇特的形狀、顏色、大小、力量的差別，就對它們安上「獄卒」等名字，用來叫地獄眾生生起恐懼；它們還能變現出動手動腳、舉刀弄杖等各種作用——就像地獄裡那座「羝羊山」一會兒分開、一會兒合攏，「剛鐵林」的刀刺一會兒低、一會兒高那樣。
世親回答：這些事並不是沒有（這些現象、作用確實是有的）；但是（「它們是業力所生的離識實有的特殊物質」這個說法）在道理上講不通。世親接著用下一首偈來說明。
§Verse — plain reading
Just as animals can be born up among the gods (and enjoy the bliss there), in the hells it is not so — the "animals and hungry ghosts serving as hell-wardens" the opponent posits do not undergo the suffering of the hells (and so the claim does not hold).
§Auto-commentary — plain reading
Vasubandhu explains this verse.
Whenever an animal can be born up among the gods, it must first have the karma that "can call forth that blissful environment"; once born there, it must inevitably undergo the bliss that environment produces. But the hell-wardens and the like do not undergo the suffering that the hell environment produces. Therefore one cannot grant the claim that "animals and hungry ghosts are born into the hells to serve as wardens."
The opponent then steps back and concedes: very well, let it be granted this way — it is the powerful force of those hell-beings' karma (the force of karma's dominance, adhipati-bala) that produces a kind of "specially-conditioned material substance" (the special elements — a peculiar compounding of the four great elements: earth, water, fire, and wind), and these substances put forth strange differences of shape, colour, size, and strength, so that on them one fixes names such as "warden," which serve to make the hell-beings give rise to terror; and they can further conjure up all sorts of functions such as moving hand and foot and brandishing knives and staves — just as, in the hells, that "Ram Mountain" now parts and now closes, and the knife-thorns of the "iron-hard forest" now droop and now rise up.
Vasubandhu answers: these matters are not entirely absent (these phenomena and functions do indeed occur); but (the claim that "they are specially-conditioned material substances, born of the force of karma and really existing apart from consciousness") does not hold up to reason. Vasubandhu then goes on to make this clear with the verse that follows.
對方退一步：不說有情，說畜生鬼
偈三把「獄卒是真有情」破了，對方不甘心，退一步求救：天上不是也有畜生雜處嗎？那地獄裡也可以有畜生、餓鬼類的眾生被生去當獄卒啊——這樣獄卒就有著落了。偈四就是來堵這條退路的。
一把「不對稱」的鑰匙
世親破得乾淨，靠的是一個對比：生天的畜生，和它享的福是配套的；地獄的獄卒，和地獄的苦卻不配套。
畜生能生到天上享樂，一定是它自己先造了「能感得天界安樂環境」的業——造了那個業，生到那裡，就一定受得到那份器世間的樂。一句話：生天的畜生，與天樂相應。
可是對方說的獄卒呢？他們待在地獄，卻不受地獄那份器世間的苦。既不受地獄苦，就不是被地獄業牽生到那裡的眾生——那憑什麼說他是「生到地獄來」的畜生鬼？造業與受報對不上，這條救路就斷了。
對方再退：那是「業力變出來的特殊物質」
破到這裡，對方第二次退讓，而且退得很遠——他乾脆不再說獄卒是「有情」了，改說：是地獄眾生自己的業力（業增上力）生出一種狀態獨特的物質（異大種，即地水火風的特殊合成），這些物質起出奇特的形狀、顏色、大小、力量，被叫作「獄卒」，用來嚇受苦者，還能動手動腳、舞刀弄杖。就像地獄裡那座羝羊山，會一會兒合攏、一會兒裂開（夾人）；那片剛鐵林，刀刺會一忽兒垂下、一忽兒翹起——都是這種「業生奇物」在作怪。
世親的回答：現象是真的，解釋是錯的
請特別留意世親這句斷語——「非事全無，然不應理」。
他不否認那些現象：羝羊山真的開合、刀林真的低昂、獄卒真的張牙舞爪——這些事不是沒有。他否認的只是對方的「解釋」：說這些是「離開心識、實有的特殊物質」變出來的——這個解釋不通。
值得玩味的是：對方這第二救其實已經被逼到唯識門口了——他承認獄卒不是真有情、是業力所現。世親只要再推一步，把「業力所現」的落點從「心外的異大種」挪回「心識自身」，唯識就成了。所以他在這裡按住不答，只標一句「不應理」，把那正面的一步留給偈五。
承衍
偈四是一段「逼問」的高潮：兩度逼退對方，把「外境實有」從「有情獄卒」逼到「業生異大種」，眼看就要逼進「唯識所現」。但世親故意不在此處收口——「非事全無，然不應理」這八個字，是一道張開的弓，箭要到偈五「業力大種」才射出：與其說業力在心外另生一種大種，不如說業力本就熏在識中、由識變現。讀偈四，記住它的張力——破到最後一寸，正面的唯識安立呼之欲出，卻偏偏留白。
The opponent steps back: not sentient beings, but animals and ghosts
Verse 3 demolished "the wardens are real sentient beings." The opponent, unwilling to give up, steps back and reaches for a rescue: are there not animals mixed in even among the gods? Then in the hells too there could be beings of the animal and hungry-ghost kind, born there to serve as wardens — and so the wardens would have a footing after all. Verse 4 comes precisely to block off this line of retreat.
A key of "asymmetry"
Vasubandhu refutes it cleanly, and he does so by a contrast: the animal born among the gods, and the bliss it enjoys, come as a matched set; but the hell-warden, and the suffering of the hells, do not match.
For an animal to be born up among the gods and enjoy bliss, it must first have made for itself the karma that "can call forth the peaceful, blissful environment of the heavens" — having made that karma, once born there, it must inevitably undergo that bliss of the container-world (the environing world). In a word: the animal born among the gods is in concord with the heavenly bliss.
But what of the wardens the opponent speaks of? They reside in the hells, yet they do not undergo that suffering of the hell container-world. Since they do not undergo the hells' suffering, they are not beings drawn to be born there by hell-karma — so on what grounds can one call such a one an animal or ghost "born into the hells"? The making of karma and the undergoing of its fruit do not match up, and this rescue-route is cut off.
The opponent retreats again: it is "a special material substance conjured by the force of karma"
Refuted to this point, the opponent gives way a second time, and gives way very far — he simply stops saying the wardens are "sentient beings" at all, and says instead: it is the force of the hell-beings' own karma (the force of karma's dominance, adhipati-bala) that produces a kind of specially-conditioned material substance (the special elements — a peculiar compounding of earth, water, fire, and wind), and these substances put forth strange shapes, colours, sizes, and strengths, are called "wardens," serve to frighten those who suffer, and can further move hand and foot and brandish knives and staves. Just as, in the hells, that Ram Mountain now closes and now splits open (crushing people); and that stretch of iron-hard forest, whose knife-thorns now droop down and now jut up — all of it the work of these "strange objects born of karma."
Vasubandhu's answer: the phenomenon is real, the explanation is wrong
Mark especially this verdict of Vasubandhu's — "these matters are not entirely absent, yet [the explanation] does not hold up to reason" (非事全無，然不應理).
He does not deny the phenomena: Ram Mountain really does open and close, the knife-forest really does droop and rise, the wardens really do bare their fangs and brandish their claws — these matters are not absent. What he denies is only the opponent's "explanation": the claim that these are conjured by "specially-conditioned material substances that really exist apart from consciousness" — this explanation does not hold.
What is worth savouring is this: with this second rescue the opponent has in fact already been driven to the very threshold of consciousness-only — he concedes that the wardens are not real sentient beings, that they are manifested by the force of karma. Vasubandhu need only push one step further, shifting the landing-point of "manifested by the force of karma" from "special elements outside the mind" back to "consciousness itself," and consciousness-only is established. So here he holds back his answer, marking only the single phrase "does not hold up to reason," and leaves that affirmative step for Verse 5.
Carried forward (承衍)
Verse 4 is the climax of a stretch of "pressing the question": twice it forces the opponent back, driving "the reality of external objects" from "sentient-being wardens" to "the special elements born of karma," and right up to the brink of "manifested by consciousness-only." But Vasubandhu deliberately does not close the matter here — those eight characters, "these matters are not entirely absent, yet it does not hold up to reason," are a bow drawn taut; the arrow is not loosed until Verse 5's "the force of karma and the elements": rather than say that the force of karma produces a further kind of element outside the mind, better to say that the force of karma is all along perfumed within consciousness and is manifested by consciousness. In reading Verse 4, hold on to its tension — refuted to the last inch, the affirmative establishing of consciousness-only is on the very tip of the tongue, and yet, of all things, it is left blank.
考據Apparatus
一、科判定位
| 系統 | 此偈之位 |
|---|---|
| 全論五段 | §壹 立宗·答四難（偈一–七）之破救偈。偈三立地獄喻並破「獄卒實有」、末出「傍生鬼為獄卒」之救 → 偈四破此第一救，並引出對方第二救（異大種說） → 偈五 業力大種正破第二救 → 偈六–七 業熏·密意收束 |
| 偈三→偈四 | 承偈三末「此救不然」，偈四正破「傍生鬼趣生那落迦」；破畢，對方退立「業增上力生異大種」之第二救，世親斷以「非事全無，然不應理」，啟偈五 |
| 玄奘段位 | §頌〔p0075a17–18〕· §論自註〔p0075a19–26〕 |
二、源頌 · 義理脈絡
§頌四句作不對稱論證：「如天上傍生」（類比：畜生可生天）·「地獄中不爾」（不爾：地獄不同）·「所執傍生鬼」（對方所執之傍生鬼獄卒）·「不受彼苦故」（破因：彼不受地獄苦）。
§論二節：(一)破第一救——傍生生天者必先有能感彼器樂之業，生彼定受器所生樂；獄卒則不受地獄器苦，故不應許傍生鬼趣生那落迦。(二)引第二救——對方退立：那落迦業增上力生「異大種」，起勝形顯量力差別，施設「獄卒」名，變現動手足等作用（如羝羊山乍離乍合、剛鐵林刺或低或昂）。世親斷曰「非事全無，然不應理」——不否認現象之有，唯否認「異大種實有」之解，啟偈五。
三、經論宗依（經證 → 論本）
- 經證：傍生生天受器樂、地獄受器苦之趣相，本佛教共傳之業感趣報說；世親就趣相之不對稱破救。
- 論本：世親自註（T1590）以「受苦／不受苦」之不對稱破「傍生鬼為獄卒」，復懸第二救（異大種）待破；論之破救不離佛說業感趣相之理。
四、本論釋要（世親自註 T1590）
世親破第一救之鑰在不對稱：生天之傍生與其器樂相應（造業—受樂一貫），而所執之獄卒卻與地獄器苦不相應（不受彼苦），故非真生那落迦之有情。對方乃退一步，不再說「有情獄卒」，改說「業增上力所生之異大種」變現獄卒之形與用——此說已近唯識（承認獄卒非實有情、乃業力所現），唯仍執「離識實有之異大種」。世親故不否認現象（「非事全無」），只破其「實有異大種」之解（「然不應理」），正面之唯識安立留與偈五。
五、諸家異釋（古德 · 標宗）
- 護法《成唯識寶生論》T31n1591（唐·義淨譯·漢有傳本）——卷一後段釋本偈，展開破傍生鬼救及異大種說之評破。〔標宗：護法於不對稱破救及異大種處有詳釋；古德讀法之一，此處只記其宗，不判。〕
- Vinītadeva Prakaraṇaviṃśakaṭīkā——藏譯存·漢無傳本，依例僅志其名，內容不入義據。
六、譯名 · 古譯對讀（三漢譯）
| 漢譯 | 譯本 | 對讀 |
|---|---|---|
| ★ 唐·玄奘 T31n1590 | 「如天上傍生，地獄中不爾，所執傍生鬼，不受彼苦故」 | 五言四句，不對稱四步（類比／不爾／所執／破因）；自註完整引出異大種第二救並標「然不應理」，為偈五張本；以此為底本 |
| 陳·真諦 T31n1589《大乘唯識論》 | 散文連展破救與異大種，第二救引入較含蓄，須連讀方辨配對（古代漢證·參校） | |
| 後魏·般若流支 T31n1588《唯識論》 | 「畜生生天中，地獄不如是，以在於天上，不受畜生苦」——「畜生」即「傍生」之異譯；其破因取「不受畜生苦」之反轉式，與玄奘「不受彼〔地獄〕苦」之正面不對稱略異，教義同向（古代漢證·參校） |
玄奘以四步不對稱顯化破救、並引第二救；般若流支採反轉式、真諦散文連展——玄奘最便逐項對讀。
七、術語（古德所傳梵 · 發音輔助）
| 漢 | 梵（發音輔助） | 義 |
|---|---|---|
| 傍生 | tiryañc | 畜生趣；「傍生鬼為獄卒」救之所引 |
| 那落迦 | naraka | 地獄；受器苦之趣 |
| 異大種 | — | 對方第二救所立之「狀態獨特之四大合成體」（地水火風）；世親斥為「不應理」 |
| 增上力 | adhipati-bala | 業之增上勢力；本偈見於對方「業增上力生異大種」之救說語境 |
梵羅馬字僅作發音輔助；無古德音寫可徵者從闕，不據現代校本補。
八、互讀（唯識系次第）
| 百法明門論 | 唯識三十論 | 二十論內部 |
|---|---|---|
| #8 阿賴耶識 ālaya——業增上所依；異大種之「業力」實落此識所變 ⭐ | 偈一 假說我法——獄卒之形用即「依識所變」，非離識異大種 | 偈三 地獄喻——本偈承其末救而破 |
| #6 意識 mano-vijñāna——共見獄卒形用之分別主體 | 偈二 三性——異大種之執近遍計所執；其破即顯依他起唯識 | 偈五 業力大種——正破異大種，立業熏在識 |
| #5 身識 kāya-vijñāna——獄卒「逼害」所對之觸境似現面 | 偈十七「故一切唯識」——三十論證成收結 | 偈六 業熏在識——獄卒之業力歸於識中熏習 |
九、校本定位
- 漢文正文（§頌）：T31n1590〔p0075a17–18〕（玄奘譯）
- 漢文自註（§論）：T31n1590〔p0075a19–26〕（玄奘譯）
- 參校漢譯：T31n1589（真諦《大乘唯識論》）· T31n1588（般若流支《唯識論》「畜生生天中…不受畜生苦」）
- 古德釋：T31n1591（護法《成唯識寶生論》卷一後段·漢有傳本）
1. Doctrinal-outline placement
| System | This verse's place |
|---|---|
| The treatise's five parts | The rescue-refuting verse of §I Establishing the Thesis · Answering the Four Objections (vv.1–7). Verse 3 sets up the hell illustration and refutes "the wardens really exist," then at its close raises the rescue "animals and ghosts as wardens" (傍生鬼為獄卒) → v.4 refutes this first rescue, and draws out the opponent's second rescue (the special-elements claim, 異大種說) → v.5 directly refutes the second rescue with [the doctrine of] the force of karma and the elements (業力大種) → vv.6–7 round it off with karmic perfuming and hidden intent (業熏·密意) |
| v.3 → v.4 | Taking up the close of v.3, 「此救不然」 ("this rescue does not hold"), v.4 directly refutes "animals and ghosts of [these] destinies being born into the naraka" (傍生鬼趣生那落迦); the refutation done, the opponent falls back on the second rescue, "the dominant force of karma produces the special elements" (業增上力生異大種), which Vasubandhu cuts off with 「非事全無，然不應理」 ("these matters are not entirely absent, yet [the explanation] does not hold up to reason"), launching v.5 |
| Xuanzang's textual loci | §Verse 〔p0075a17–18〕· §Auto-commentary 〔p0075a19–26〕 |
2. The source-verse · the doctrinal thread
The §Verse's four lines make an asymmetry argument: 「如天上傍生」 ("just as the animals up among the gods" — the analogy: animals can be born among the gods) · 「地獄中不爾」 ("in the hells it is not so" — not so: the hells are different) · 「所執傍生鬼」 ("the animals and ghosts the opponent posits" — the opponent's posited animal-and-ghost wardens) · 「不受彼苦故」 ("because they do not undergo that suffering" — the ground of refutation: they do not undergo the hells' suffering).
The §Auto-commentary has two parts: (i) Refuting the first rescue — an animal born up among the gods must first have the karma able to call forth that container-world's bliss, and once born there must inevitably undergo the bliss produced by that container-world; but the wardens do not undergo the suffering produced by the hell container-world, and so one must not grant that animals and ghosts of [these] destinies are born into the naraka (不應許傍生鬼趣生那落迦). (ii) Drawing out the second rescue — the opponent falls back and posits: the dominant force of the naraka-beings' karma produces "special elements" (異大種), which put forth differences of superior shape, colour, size, and strength, on which the name "warden" and the like is fixed (施設「獄卒」名), conjuring up functions such as moving hand and foot and so on (just as Ram Mountain now parts and now closes, 羝羊山乍離乍合, and the iron-hard forest's thorns now droop and now rise up, 剛鐵林刺或低或昂). Vasubandhu cuts it off, saying 「非事全無，然不應理」 — not denying the existence of the phenomena, but denying only the explanation of "the real existence of special elements" — launching v.5.
3. Scripture and treatise: the grounding (scriptural proof → treatise-root)
- Scriptural proof. That animals born among the gods undergo the bliss of [that] container-world, and hell-beings undergo the suffering of [that] container-world, is the destiny-correspondence of the karma-summoned-destiny-retribution teaching held in common throughout Buddhism (業感趣報說); Vasubandhu refutes the rescue on the asymmetry of these destiny-correspondences.
- Treatise-root. Vasubandhu's auto-commentary (T1590) refutes "animals and ghosts as wardens" by the asymmetry of "undergoing suffering / not undergoing suffering," and further holds the second rescue (the special elements, 異大種) in suspense to be refuted; the treatise's refutation of the rescue does not depart from the Buddha-taught principle of the destiny-correspondence of karma-summoning.
4. The treatise-root in essence (Vasubandhu's auto-commentary, T1590)
The key to Vasubandhu's refutation of the first rescue is asymmetry: the animal born among the gods is in concord with its container-world bliss (the making of karma and the undergoing of bliss being of one piece), whereas the posited warden is not in concord with the hell container-world's suffering (it does not undergo that suffering, 不受彼苦), and so it is not a being truly born into the naraka. The opponent therefore steps back, no longer saying "sentient-being wardens" but instead "the special elements produced by the dominant force of karma" (業增上力所生之異大種), which manifest the wardens' shape and function — a claim already close to consciousness-only (it grants that the wardens are not real sentient beings, that they are manifested by the force of karma), yet still clinging to "special elements really existing apart from consciousness" (離識實有之異大種). Vasubandhu therefore does not deny the phenomena (「非事全無」), but only refutes the explanation of "really existing special elements" (「然不應理」), leaving the affirmative establishing of consciousness-only to v.5.
5. The ancient masters' readings (古德 · stating their position)
- Dharmapāla, Cheng weishi baosheng lun 《成唯識寶生論》T31n1591 (Tang; tr. Yijing 義淨; a transmitted Chinese witness) — the latter part of fascicle one expounds this verse, developing the refutation of the animal-and-ghost rescue and the critique of the special-elements claim. 〔Position stated: Dharmapāla has a detailed exposition at the asymmetry-refutation and the special elements; this is one of the ancient masters' readings, recorded here only as to its position, not adjudicated.〕
- Vinītadeva, Prakaraṇaviṃśakaṭīkā — extant in Tibetan translation · no transmitted Chinese witness; per convention its name only is recorded, its content not entering as doctrinal ground.
6. Rendering and old-translation comparison (the three Chinese translations)
| Chinese translation | Edition | Comparison |
|---|---|---|
| ★ Tang · Xuanzang T31n1590 | 「如天上傍生，地獄中不爾，所執傍生鬼，不受彼苦故」 | A five-character quatrain, an asymmetry in four steps (analogy / not-so / what-is-posited / ground-of-refutation); the auto-commentary draws out the second rescue, the special elements, in full and marks 「然不應理」, setting the stage for v.5; taken as the base text |
| Chen · Paramārtha T31n1589 《大乘唯識論》 | Refutes the rescue and the special elements in continuous prose; the second rescue is introduced more obliquely and must be read through connectedly to make out the pairing (an ancient Chinese witness · collated for comparison) | |
| Later Wei · Prajñāruci T31n1588 《唯識論》 | 「畜生生天中，地獄不如是，以在於天上，不受畜生苦」 — 「畜生」 ("beast") is a variant rendering of 「傍生」 ("animal"); its ground of refutation takes the inverted form "do not undergo the suffering of [being a] beast" (不受畜生苦), slightly differing from Xuanzang's straightforward asymmetry "do not undergo that [hell] suffering" (不受彼〔地獄〕苦), the doctrine running in the same direction (an ancient Chinese witness · collated for comparison) |
Xuanzang makes the rescue-refutation explicit in a four-step asymmetry and draws out the second rescue; Prajñāruci takes the inverted form, and Paramārtha unfolds it in continuous prose — Xuanzang is the most convenient for item-by-item comparison. Verbatim comparison follows the CBETA original text.
7. Terms (Sanskrit per the ancient transmission · pronunciation aid)
| Chinese | Sanskrit (pronunciation aid) | Sense |
|---|---|---|
| 傍生 | tiryañc | the animal destiny; that which the rescue "animals and ghosts as wardens" adduces |
| 那落迦 | naraka | hell; the destiny that undergoes container-world suffering |
| 異大種 | — | the "specially-conditioned compound of the four great elements" (earth, water, fire, wind) posited in the opponent's second rescue; rebuked by Vasubandhu as 「不應理」 ("does not hold up to reason") |
| 增上力 | adhipati-bala | the dominant force of karma; in this verse it appears in the context of the opponent's rescue "the dominant force of karma produces the special elements" (業增上力生異大種) |
The Sanskrit roman script is a pronunciation aid only; where no ancient-master transliteration is attested, it is left blank, not supplied from modern critical editions.
8. Cross-reading (the Yogācāra sequence)
| Baifa (Hundred Dharmas) | Triṃśikā | Within the Viṃśatikā |
|---|---|---|
| #8 storehouse consciousness ālaya — the basis of karmic dominance; the "force of karma" of the special elements in fact lands on what this consciousness transforms ⭐ | Triṃśikā v.1, the provisional positing of self and dharmas — the wardens' shape and function are precisely "[what] consciousness transforms" (依識所變), not special elements apart from consciousness | v.3 hell illustration — this verse takes up its closing rescue and refutes it |
| #6 mind-consciousness mano-vijñāna — the discriminating subject that sees the wardens' shape and function in common | Triṃśikā, the three natures — the clinging to the special elements is close to the wholly-imagined nature (遍計所執); refuting it precisely reveals the dependent-arising consciousness-only (依他起唯識) | v.5 the force of karma and the elements — directly refutes the special elements, establishing that karmic perfuming is within consciousness |
| #5 body-consciousness kāya-vijñāna — the seeming-manifest face of the touch-object against which the wardens' "oppressive harming" is set | Triṃśikā v.17 「故一切唯識」 ("therefore all is consciousness-only") — the Triṃśikā's concluding establishment | v.6 karmic perfuming within consciousness — the wardens' force of karma is returned to the perfuming within consciousness |
9. Witness placement
- Chinese verse-text (§Verse): T31n1590 〔p0075a17–18〕 (Xuanzang)
- Chinese auto-commentary (§Auto-commentary): T31n1590 〔p0075a19–26〕 (Xuanzang)
- Chinese translations collated for comparison: T31n1589 (Paramārtha, 《大乘唯識論》) · T31n1588 (Prajñāruci, 《唯識論》「畜生生天中…不受畜生苦」)
- Ancient master's commentary: T31n1591 (Dharmapāla, 《成唯識寶生論》fascicle one, latter part · a transmitted Chinese witness)