成唯識論述記 1.468

1.468

能得生死不可愛身，苦邪智因，名為「非法」；耳所取一依，名「聲」。五業體者，若於上下虛空等處，極微等，先合後離之因，名為「取業」；「捨業」翻此；遠處先離，近處今合之因，名「屈」；「申業」翻此；有質礙實先合後離之因，名「行業」。「同」句體者，謂實、德、業體性非無，能詮、能緣之因，名「同」，此體即是舊大有性，諸法同有，故名為「同」。《俱舍論》云：總同句義也。「異」句體者，常於實轉，是遮德等心、心所因，是表實性心、心所因，但於實轉，異實之物。實由有此異於德等，故名為「異」。

That which results in an undesirable body in saṃsāra and is the cause of suffering and perverse knowledge is called 'demerit' (adharma). That which relies solely on apprehension by the ear is called 'sound' (śabda). As for the substances of the five actions (karman): that which serves as the cause for atoms and the like to first unite with and then separate from upper, lower, empty space, and other locations is called the 'action of throwing upward' (utkṣepaṇa); the 'action of throwing downward' (avakṣepaṇa) is the opposite of this. That which serves as the cause of previously separating in a distant place and now uniting in a near place is called 'contraction' (ākuñcana); the 'action of expansion' (prasāraṇa) is the opposite of this. That which serves as the cause for physical substances to first unite and then separate is called 'transverse locomotion' (gamana). The substance of the category 'generality' (sāmānya): the substance and nature of substances, qualities, and actions being not non-existent, the cause for designation and cognition is called 'generality'. This substance is precisely what was formerly called the 'nature of great existence' (mahāsattā); because all dharmas share this existence, it is called 'generality'. The Abhidharmakośa-śāstra calls it the 'category of universal generality'. The substance of the category 'particularity' (viśeṣa): it always operates upon substances; it is the cause of the minds and mental factors that exclude qualities and the like, and the cause of the minds and mental factors that manifest the nature of substance; it operates only upon substances, distinguishing the things of substance. It is because of having this that substances differ from qualities and the like; hence it is called 'particularity'.