俱舍論疏 13.150

13.150

論「亦等流性至謂同類因生」，釋無表五類也。亦言顯彼兼有剎那，即是若法智忍俱時道共戒也。唯善、不善故非異熟生，無極微集故非所長養。同類因生故，有等流性；與苦忍俱故，故亦剎那；是有為法故，故非實事。

The treatise says: "Also of outflows-conforming nature (niṣyanda)... down to: means arisen from similar cause (sabhāga-hetu)." This explains the five categories of non-informative form. The word "also" indicates that it additionally includes the momentary (kṣaṇika), which refers to the discipline co-arising with the Path (mārga-saṃvara) concurrent with the forbearance of dharma-knowledge (dharma-jñāna-kṣānti). Because it is exclusively wholesome or unwholesome, it is not born of maturation (vipākaja); because it lacks aggregation of subtle atoms, it is not accumulated/nourished (aupacayika). Because it arises from a similar cause, it possesses outflows-conforming nature (naiṣyandika); because it is concurrent with the forbearance of suffering (duḥkha-kṣānti), it is also momentary; because it is a conditioned dharma, it is not a real existent (dravyasat).