大乘百法明門論開宗義決 1.62

1.62

如地獄卒者。謂彼有情同業果報。同處同時共變獄卒為逼害事。非是心外實有獄卒。不爾云何不同受苦。諸小乘師釋此義云。謂由業力感別四大。雖在火等而不受苦。大乘難云。若不受苦非地獄收。何趣所攝。小乘答云。鬼趣所攝。既許天上亦有傍生。地獄有鬼於理何失。大乘難云。天上傍生受天妙樂。地獄中鬼何無苦耶。若不爾者。如諸餓鬼於清水上見火濃河。人見為水。兩類同處同時見殊。若法離心寧有是事。故諸色法不相應法皆不離心。

Regarding 'like the hell wardens': it means that those sentient beings, through the retribution of shared karma, collectively transform hell wardens at the same place and same time to carry out persecution; it is not that there are real hell wardens outside the mind. If it were not so, why would they not undergo suffering together? The Hīnayāna masters explain this meaning, saying: 'Due to the power of karma, distinct four great elements are induced; although they are in fire and the like, they do not undergo suffering.' The Mahāyāna refutes them, saying: 'If they do not undergo suffering, they are not subsumed under the hells; under which destiny are they subsumed?' The Hīnayāna replies, saying: 'They are subsumed under the hungry ghost destiny. Since it is accepted that animals also exist in the heavens, what logical error is there in ghosts existing in the hells?' The Mahāyāna refutes them, saying: 'Animals in the heavens experience the sublime pleasures of the devas; why would the ghosts in the hells have no suffering?' If it were not so, just as hungry ghosts see fire and pus in a river of pure water while humans see it as water—two classes at the same place and same time having distinct perceptions—if phenomena were separate from the mind, how could such a thing occur? Therefore, all forms and non-associated dharmas are not separate from the mind.