成唯識論演祕 3.852

3.852

答：應言不斷，以異熟色斷已更不續故。有說：天眼起時生得眼斷，斷有二種：一暫時斷，二究竟斷。暫時斷者可續，究竟斷者不續，故無有過。有說生得、天眼互相續生，未曾空故，不可謂斷。有說彼時生得眼斷，亦無有過，亦有異熟色斷已而續故。云何知然？如契經說：一切施王自挑兩目施婆羅門，由勝思願令眼平復。又如經說惡行爾時以竭地羅鉤挑善行眼，亦由勝思故還得眼根。《施設論》說：「地獄有山壓迮有情，令身體破壞，於後不久諸根復生。諸地獄中此類非一，故知異熟色斷已更續。」

Answer: One should say it is not severed, because ripened matter, once severed, is never resumed. Some say: When the divine eye arises, the innate eye is severed. Severance is of two kinds: first, temporary severance; second, ultimate severance. That which is temporarily severed can be resumed; that which is ultimately severed cannot be resumed; thus there is no fault. Some say: The innate and divine eyes arise contiguously from each other and are never absent; hence it cannot be said to be severed. Some say: At that time the innate eye is severed, and there is also no fault, because there are instances where ripened matter is severed and resumed. How is this known? As a sūtra states: King Sarvadada gouged out his own two eyes and gave them to a brahmin, and through an exalted mental resolution he caused his eyes to be restored. Again, as a sūtra states: Puṇyadatta's eyes were gouged out at that time by Pāpadatta with a khadira thorn, and through an exalted thought he also regained his visual faculties. The Prajñapti-śāstra states: 'In the hells, there are mountains that crush sentient beings, destroying their physical bodies; shortly thereafter, their faculties arise again. Such cases are not unique in the hells; hence we know that ripened matter is severed and resumed again.'