成唯識論述記 1.469

1.469

「和合」體者，能令實等不相離而相屬，此能詮緣因，名「和合」。「有能」體者，實、德、業三或時共一，或時各別，造各自果，因定所須。因若無此者，應不能造果。「無能」體者，實、德、業三或時共一，或時各別，不造餘果，決定所須因。若無此者，一法應能造一切果。因由有此，唯造自果，不造餘果。「俱分」體者，即實、德、業三種體性。此三之上總俱分性，地等、色等別俱分性，互於彼不轉，一切根所取。當舊所說同異性也。亦同，亦異，故名「俱分」。

As for the substance of 'inherence' (samavāya): it causes substances and the like to be inseparable and belong to one another; this cause for designation and cognition is called 'inherence'. As for the substance of 'capacity' (sāmarthya): substance, quality, and action—whether together as one at certain times, or distinct from one another at other times—produce their respective results; it is an indispensable requisite of a cause. If a cause lacked this, it would not be able to produce a result. As for the substance of 'incapacity' (asāmarthya): substance, quality, and action—whether together as one at certain times, or distinct from one another at other times—do not produce other results; it is a definitively requisite cause. If it lacked this, a single dharma would be able to produce all results; because of having this in a cause, it produces only its own result and does not produce other results. As for the substance of 'commonality-particularity' (sāmānya-viśeṣa): it is precisely the substances of the three: substance, quality, and action. The overarching commonality-particularity above these three, and the distinct commonality-particularities of earth and so forth, or forms and so forth, do not mutually transition into one another, and are apprehended by all sense faculties. This corresponds to what was formerly called the 'nature of generality and particularity'. Because it is both general and particular, it is called 'commonality-particularity'.