維摩經疏卷第三．第六 3.51

3.51

Fourth, differences among the five categories: the Abhidharmakośa-śāstra states: 'The internal five have maturation and nourishment; sound is not born of maturation. Eight without obstruction are of the nature of outflowing and also born of maturation; the remaining three are strictly dharmas; instantaneous are only the latter three.' The fleshly and divine eyes take matter (rūpa) as their nature and have two categories: first is maturation (vipāka), because they are born from maturation causes; second is nourishment (aupacayika), because they are enhanced by excellent conditions such as the assistance of food, drink, and sleep, and absorption. The divine eye obtained through cultivation, since it is not induced by past karma but is solely drawn forth by the power of samādhi, is only nourished, not matured. Apart from these two natures, there is no distinct outflow (niṣyanda), hence it lacks outflow. Not being the patience of suffering, it lacks instantaneous nature; not being unconditioned, it lacks real substantiality. As for the wisdom eye: if in terms of the two vehicles, because it is first generated at the stage of the Dharma-patience of suffering, it is instantaneous. If in terms of the bodhisattva, being drawn forth at the first bhūmi, it is also instantaneous. Not being indeterminate (avyākṛta), it lacks maturation; not being form, it lacks nourishment; lacking previous undefiled states, it lacks outflow. But if considered in terms of originally existing seeds, it also has outflow. Not being unconditioned, it lacks [unconditioned] reality. The Dharma eye, being born from preceding undefiled states, has outflow; not being indeterminate, it lacks maturation; not being form, it lacks nourishment; not being first arisen, it is not instantaneous; not being unconditioned, it lacks real substantiality. The Buddha eye: the retribution and transformation eyes, being generated from preceding undefiled states, have outflow and also have nourishment, being drawn forth by the power of samādhi; the nature of the Buddha eye of the dharmakāya is unconditioned, so it can have real substantiality. The remaining points, not detailed here, are already the same as the previous explanation.