俱舍論疏 6.133

6.133

「論曰至當廣分別」，此出遍行因體。「謂前已生遍行諸法」，出因體也。「與後同地染污諸法為遍行因」，示果體也。〈隨眠品〉中遍行有三：一遍隨眠五部法故，謂十一隨眠；二遍緣五部法，謂十一相應法；三遍與五部染法為因兼四相。由遍與五部染法為因故，名遍行因。隨眠有三遍，相應法有二遍，四相有一遍。

The treatise says: "From [...] down to [...] will be distinguished in detail." This identifies the intrinsic nature of the universal cause (sarvatraga-hetu). "It refers to previously arisen universal phenomena": this presents the nature of the cause. "Which serve as universal causes for subsequent defiled phenomena of the same ground": this shows the nature of the fruit. In the "Chapter on Latent Defilements" (Anuśayanirdeśa), there are three [aspects of] universality: first, universal to the phenomena of the five categories of latent defilements, namely the eleven latent defilements; second, universally taking the phenomena of the five categories as intentional objects, namely the phenomena associated with the eleven; third, universally serving as causes for the defiled phenomena of the five categories, including the four characteristics [of conditioned phenomena]. Because they universally serve as causes for the defiled phenomena of the five categories, they are called universal causes. The latent defilements have all three aspects of universality; the associated phenomena have two aspects of universality; and the four characteristics have one aspect of universality.