俱舍論記 6.111

6.111

「此與染法至亦生長故」者，此明離同類因外別立遍行因。若同類因非與染污為通因，此遍行因與染污法為通因故，所以同類因外更別建立。此約通局以明。若同類因唯與自部為因，此遍行因不但與自部染法為因亦為餘部染法為因故，所以同類因外別立遍行因。此約自、他部說。由斯遍行因勢力，餘部煩惱及彼相應、俱有等法亦生長故。故《正理》云「唯生自部，二因何別？無遍行因唯生自部。謂遍行法正現前時，俱時有力取五部果。」

Regarding "This, with respect to defiled dharmas... because they are also generated and developed": this clarifies the distinct establishment of the universal cause (sarvatraga-hetu) apart from the similar cause (sabhāga-hetu). If a similar cause were not a general cause for defilements, then because this universal cause is a general cause for defiled dharmas, it is established separately outside the similar cause. This is explained in terms of generality versus restriction. If a similar cause serves as a cause only for its own category (nikāya), then because this universal cause serves as a cause not only for defiled dharmas of its own category but also for defiled dharmas of other categories, the universal cause is established separately outside the similar cause. This is stated in terms of one's own category versus other categories. It is because, through the force of this universal cause, the afflictions of other categories as well as the dharmas associated with and coexistent with them are also generated and developed. Therefore, the Nyāyānusāra states: "If it only produces its own category, what is the difference between the two causes? There is no universal cause that produces only its own category. When a universal dharma is directly present, it simultaneously has the power to seize fruits of all five categories."