宗鏡錄 67.29

67.29

答。古釋有五。一異熟類。一通。即一切草木。皆是初青後黃。豈非異熟。二別。唯善惡二業。感異熟果。二長養類。一通。即是一切皆有長養。二別。唯是飲食睡眠。梵行等持所益故。三等流類。一通。即一切自類相似。皆是等流。二別。唯同類因之所生。四實事類。一通。即一切有體諸法。二別。唯是無為。簡有為非是實事故。五。剎那類。一通。即一切有生滅法。二別。唯是見道初一剎那也。

Answer: Ancient commentaries hold that there are five: First, the category of vipāka (maturation). (1) General: that is, all plants and trees are green at first and yellow later—how is this not maturation? (2) Specific: only good and evil karmas induce the fruit of maturation. Second, the category of upacaya (nourishment). (1) General: that is, all things have nourishment. (2) Specific: it is solely that which is benefited by food, drink, sleep, celibacy (brahmacarya), and samādhi. Third, the category of niṣyanda (outflow/concordance). (1) General: that is, all things resembling their own kind are outflows. (2) Specific: only what is produced from a cause of equal status (sabhāgahetu). Fourth, the category of dravyasat (real entities). (1) General: that is, all phenomena that possess substance. (2) Specific: only unconditioned phenomena, to exclude conditioned phenomena as not being real entities. Fifth, the category of kṣaṇa (momentariness). (1) General: that is, all phenomena with arising and ceasing. (2) Specific: only the very first moment of the path of seeing (darśanamārga).