俱舍論記 19.143

19.143

「并隨行法至如理應辨」者，釋。并隨行法，謂上所說十一隨眠，并彼隨行相應、俱有，皆遍行因攝。然除彼得，得與所得非一果故，非遍行因。由此故有作是問言：諸遍行隨眠皆遍行因不？答言：於此應作四句。第一句者，謂未來世遍行隨眠十一攝故是遍行隨眠，無前後故非遍行因。第二句者，謂過、現世彼俱有法，有前後故是遍行因，非十一故非遍行隨眠。第三句者，謂過、現世遍行隨眠十一攝故是遍行隨眠，有前後故是遍行因。第四句者，謂除前相。故言如理應辨。

Regarding "Together with the dharmas that accompany them ... should be distinguished in accord with the principle": this is the explanation. "Together with the dharmas that accompany them" means that the eleven anuśayas explained above, together with their accompanying associated (saṃprayukta) and coexistent (sahabhū) dharmas, are all subsumed under universal cause. However, their acquisition (prāpti) is excluded; because acquisition and what is acquired do not share a single result, it is not a universal cause. Hence someone posed this question: Are all universal anuśayas universal causes? The answer is: here one should make a fourfold schema (catuṣkoṭi). The first alternative: universal anuśayas of the future, being subsumed under the eleven, are universal anuśayas; lacking before-and-after, they are not universal causes. The second alternative: their coexistent dharmas of the past and present, possessing before-and-after, are universal causes; not being the eleven, they are not universal anuśayas. The third alternative: universal anuśayas of the past and present, being subsumed under the eleven, are universal anuśayas; possessing before-and-after, they are universal causes. The fourth alternative: excluding the previous characteristics. Therefore it says "should be distinguished in accord with the principle."