大方廣佛華嚴經隨疏演義鈔 33.23

33.23

疏「實謂由業種力」下，約大乘釋。即《唯識》第一廣破小乘離色心外別有命根竟，示正義云「然依親生，此識種子由業所引，功能差別住時決定，假立命根。」而疏云「引一期報眾同分體」者，通大小乘，大乘是假、小乘是實。故《俱舍》云「依同分及命，令心等相續。」又云「同分有情等，同謂身形等同互相似故。分者因義，謂由此分能令有情身形等同。言有情者，同分所依，揀非情也。等者，揀於不等，正顯能依同分義也。」論云「別有實物名為同分。彼言眾同分者，眾多同分故。」廣如彼說。《唯識》廣破竟，示正義云「然依有情身心相似分位差別假立同分。」即大乘義，具如疏文。

Regarding the commentary's "In reality, it refers to the force of karmic seeds" and so forth: this explains according to the Mahāyāna. That is, after the first fascicle of the *Vijñaptimātratāsiddhi* extensively refutes the Hīnayāna view that there is a life-faculty distinct from form and mind, it reveals the correct doctrine, saying: "However, relying on what directly generates [them], these consciousness seeds are drawn by karma; their distinction of functions has a definite duration of abiding, provisionally established as the life-faculty." And the commentary's statement "drawing the entity of the generic similarity (sabhāga) of a single period of retribution" applies generally to both Mahāyāna and Hīnayāna: in Mahāyāna it is provisional, while in Hīnayāna it is real. Therefore the *Kośa* says: "Relying on generic similarity and life, it causes the mind and so forth to continue." It also says: "Generic similarity is sentient beings, etc. 'Similar' means that their bodily forms and so forth are mutually alike. 'Part' means cause, meaning that due to this part, the bodily forms and so forth of sentient beings are caused to be similar. The word 'sentient beings' refers to the basis of generic similarity, setting it apart from non-sentient things. The word 'etc.' sets it apart from the non-similar, properly revealing the meaning of generic similarity as that which relies [on it]." The treatise says: "There is a distinct real entity called generic similarity. When it says 'sentient being generic similarity' (nikāya-sabhāga), it is because there are numerous generic similarities." It is as extensively explained there. After the *Vijñaptimātratāsiddhi* extensively refutes this, it reveals the correct doctrine, saying: "However, it is provisionally established as generic similarity based on the differentiated states of resemblance in the bodies and minds of sentient beings." This is the Mahāyāna meaning, fully set forth as in the commentary.