俱舍論記 19.125

19.125

「論曰至立遍行名」者，釋初行頌。唯苦、集斷十一隨眠，力能遍行自界地五部，故此十一皆得遍行名。除此十一，餘五部惑無有力能遍行自界地五部，故皆不立遍行名也。如是十一於自界地五部諸法，一遍緣，遍緣五部為境界故；二遍隨眠，遍於五部隨增眠故；三為因，遍生五部染法。依此三義立遍行隨眠名。除此十一，餘五部惑及彼相應、俱有諸法，三義皆闕。十一遍行諸相應法，有初、後義，闕中一義；十一遍行諸俱有法，有後一義，闕前二義，故皆不立遍行隨眠。

"The treatise says [...] establishes the name 'universal'": This explains the first line of the verse. Only the eleven anuśayas abandoned by [the seeing of] suffering and origination have the power to function universally across the five categories of their own realm and stage; therefore these eleven all obtain the name 'universal'. Apart from these eleven, the defilements of the remaining five categories do not have the power to function universally across the five categories of their own realm and stage; therefore none of them are established with the name 'universal'. These eleven, with respect to all dharmas of the five categories in their own realm and stage: first, universally take as object, because they take the five categories as their cognitive sphere universally; second, universally lie latent, because they lie latent with augmentation universally in the five categories; third, serve as cause, universally generating defiled dharmas of the five categories. Based on these three meanings, the name 'universal anuśaya' is established. Apart from these eleven, the defilements of the remaining five categories and the dharmas associated with them and co-existent with them lack all three meanings. The dharmas associated with the eleven universals have the first and the last meanings, but lack the middle meaning; the dharmas co-existent with the eleven universals have the last meaning, but lack the former two meanings; therefore none of them are established as universal anuśayas.