瑜伽論記 15.453

15.453

三引將眼對分別四句。景云：羅漢後眼，是斷滅之法，學人生無色時，亦是無間斷滅之法。又學現身當得涅槃，身在欲界被他打破眼根。爾時最後念眼，亦是無間斷滅之法，是眼非處；耳鼻等無間牽後，是處非眼，其眼相續。又異生生下二界，命終生無色時。復有欲界異生被他打壞眼，及有學人身在欲界餘生未盡亦打壞眼，如是等諸人最後所捨眼，不名無間斷滅之法，有能生彼後時眼故並是俱句。準知界處二門攝法不盡，最後眼等非界故。

Third, citing and comparing the eye to make a fourfold analysis. Jing says: The subsequent eye of an arhat is an interrupted dharma; when a learner is born into the formless [realm], it is also an interrupted dharma immediately without interval. Furthermore, when a learner in the present life is destined to attain nirvāṇa, dwelling in the desire realm, their eye faculty is destroyed by another; at that time, the eye of the final moment is also an interrupted dharma immediately without interval: it is an eye, but not an āyatana. Ear, nose, and so forth pulling the subsequent immediately without interval are āyatanas, not the eye; their eye is continuous. Furthermore, when ordinary beings born in the lower two realms die and are born into the formless [realm]; or again, when an ordinary being of the desire realm has their eye destroyed by another; and when a learner dwelling in the desire realm with remaining rebirths not yet exhausted also has their eye destroyed—the final relinquished eye of such persons is not called an interrupted dharma immediately without interval, because there is that which can produce their subsequent eye; hence these are all the affirmative-both lemma. One should understand accordingly that the two approaches of realm and āyatana do not fully subsume dharmas, because the final eye and so forth are not realms.