唯識二十論述記 1.186

1.186

述曰：此總結釋第二句頌。「捺落迦」者，此云苦器，即地獄是。言「地獄」者，順此方說，由此理故，不應許傍生及與鬼趣生地獄中。然大眾、正量本計，獄卒等是實有情，然是地獄趣。今非之云：非傍生、鬼者，是設遮言。或破轉計，彼復難言：若非有情，法救、善現所說，復云何解？心常懷忿毒，好集諸惡業，見他苦欣悅，死作琰魔卒。今解之言，琰魔王使，諸邏剎娑，擲諸有情置地獄者，名琰魔卒，是實有情，非地獄中害有情者，故地獄卒，非實有情。

The Commentary says: This summarizes and explains the second line of the verse. 'Naraka' is translated here as 'vessel of suffering,' which is hell. The word 'hell' conforms to the usage of this land. For this reason, one should not accept that animals and the ghost destiny are born in hell. However, the original doctrine of the Mahāsāṃghika and Saṃmatīya is that the hell-wardens and the like are real sentient beings, but belong to the hell destiny. Now refuting it by saying 'they are not animals or ghosts' is a hypothetical negation. Or it refutes a shifted thesis. They further object: 'If they are not sentient beings, how then do you explain what was said by Dharmatrāta and Bhadramukha: "Their minds constantly harbor wrathful poison; they love accumulating evil karmas; seeing others' suffering they rejoice; after death they become Yama's wardens"?' Now I explain this by saying: Yama's messengers—the various rākṣasas who cast sentient beings into hell—are called Yama's wardens; they are real sentient beings, but they are not the ones who torture sentient beings inside hell. Therefore the hell-wardens [inside hell] are not real sentient beings.