俱舍論疏 6.134

6.134

論「此與染法至亦生長故」，釋同類因外別立所以也。「此與染法為通因」者，即是遍義。其同類因唯與自部、自地為因，遍行因與自地一切染法為因，力勢不同故別立也。「亦為餘部染法因故，由此勢力餘部煩惱及彼眷屬亦生長故」，釋通因也。《正理論》云「於自部攝諸煩惱中，同類、遍行二因何別？由有身見諸愛得生，諸愛亦能生有身見。二差別相如何可知？自部二因亦有差別，謂執我故，能令諸愛生起堅固增廣熾盛，我見遍緣諸愛境故，愛令我見生起堅固，而不能令增廣熾盛，不能遍緣我見境故。由諸遍惑展轉相望，皆能遍緣所緣境故。一一遍惑皆互能令生起堅固增廣熾盛，故此二因非無差別。一時一品能為同類、遍行，二因有何差別？雖同時取二等流果，而自部果增盛非餘，故彼二因亦有差別。何故云何自部增盛？由二因門所長養故，由此為彼近生因故，令彼增廣及熾盛故。」

The treatise says: "These [serve as a general cause] for defiled phenomena [...] because they also bring about growth and development." This explains the reason for establishing [universal causes] separately from homogeneous causes (sabhāga-hetu). That "these serve as a general cause for defiled phenomena" expresses the meaning of universality. A homogeneous cause serves as a cause only for its own category and its own ground, whereas a universal cause serves as a cause for all defiled phenomena of its own ground; because their power and efficacy are different, it is established separately. "Because it also serves as a cause for defiled phenomena of the other categories, and through its influence the afflictions of other categories and their retinue also grow and develop": this explains "general cause." The *Nyāyānusāra* says: "Among the afflictions subsumed under their own category, what is the difference between the two causes, the homogeneous and the universal? Through the view of self-existence (satkāyadṛṣṭi), various cravings are able to arise, and various cravings are also able to generate the view of self-existence. How can the distinction between these two be known? The two causes within their own category also have a distinction: because of grasping at a self, one can cause the various cravings to arise, become firm, expand, and blaze fiercely, because the view of self universally takes the intentional objects of all cravings as its objects; craving causes the view of self to arise and become firm, but cannot cause it to expand and blaze fiercely, because it cannot universally take the intentional objects of the view of self as its objects. Because the various universal afflictions, with respect to one another, are all able to universally take those intentional objects as their objects, each universal affliction is reciprocally able to cause [the others] to arise, become firm, expand, and blaze fiercely; therefore, these two causes are not without distinction. At one single time, a single grade can function as both homogeneous and universal causes; what is the difference between the two? Although they simultaneously appropriate two kinds of outflow fruit (niṣyanda-phala), the fruit of their own category is intensely augmented, not the others; therefore, there is also a distinction between those two causes. Why and how is their own category intensely augmented? Because it is nourished through the portals of both causes; because this serves as an immediate cause of generation for that, causing that to expand and blaze fiercely."