俱舍論記 6.237

6.237

「此果但由至除前諸相」者，答。此遍行因果，但由同地故，顯通五部。同是染故，顯不通淨。與因相似，不由五部、三性種類。若由五部、三性種類，果亦似因，此果所因乃名同類。相對不同應作四句。第一句者，以非遍行法為同類因，生自同部故名同類因，非通生染故非遍行因。第二句者，以他部遍法為遍行因，通生染故名遍行因，非生自部故非同類因。第三句者，以自部遍法為遍行因，生自部故名同類因，通生染故名遍行因。第四句應知。

Regarding 'This fruit, solely by [...] excluding the preceding characteristics': An answer. The fruit of this all-pervading cause, solely by being of the same ground, shows that it extends to the five categories [of defilement]. By being identically defiled, it shows that it does not extend to the pure. It resembles the cause not by virtue of the kinds of the five categories and the three natures. If it were by virtue of the kinds of the five categories and the three natures that the fruit resembled the cause, that which acts as the cause of this fruit would be called homogeneous. Their mutual differences should be analyzed as a fourfold proposition (catuṣkoṭi). The first proposition: Taking non-all-pervading dharmas as the homogeneous cause, because it produces its own identical category, it is called a homogeneous cause; because it does not generally produce defilement, it is not an all-pervading cause. The second proposition: Taking an all-pervading dharma of another category as the all-pervading cause, because it generally produces defilement, it is called an all-pervading cause; because it does not produce its own category, it is not a homogeneous cause. The third proposition: Taking an all-pervading dharma of its own category as the all-pervading cause, because it produces its own category, it is called a homogeneous cause; because it generally produces defilement, it is called an all-pervading cause. The fourth proposition should be understood accordingly.