俱舍論記 5.7

5.7

「此復二種至各等有故」者，此下第三別解釋。就中，一明有情同分、二明法同分。此即明有情同分。此同分復有二種：一無差別，謂諸有情顯所依也，有情同分顯能依也。諸有情上有情同分，一切有情各等有故，名無差別同分。謂此同分，能令有情展轉類等。一有差別，謂諸有情中，三界、九地、五趣、四生、婆羅門等種、迦葉波、瞿曇等性、男身、女身、五戒、近事、大戒苾芻、四向、三果、學人、阿羅漢無學等各別同分，一類有情各等有故，有此眾多故言有差別。有情界等顯所依也，各別同分顯能依也，由此同分能令界等展轉同故。問：無差別同分等，望一有情，為體各一？為體各多？解云：隨其所應體各有一，猶如命根，或體各多，如所依法。又《正理》十四云「云何異熟？謂地獄等及卵生等，趣、生同分。云何等流？謂界、地、處、種性、族類、沙門、梵志、學、無學等所有同分。有餘師說：諸同分中，先業所引生是異熟同分，現在加行起是等流同分。

Regarding the passage from "Furthermore, this is of two kinds" to "because each is equally possessed": this begins the third part, detailed explanations. Therein, first, generic commonality of sentient beings is explained; second, generic commonality of phenomena is explained. This section explains the commonality of sentient beings. This commonality is furthermore of two kinds: The first is non-differential, meaning that 'all sentient beings' indicates the supported [basis], and 'commonality of sentient beings' indicates the supporting [entity]. Because the commonality of sentient beings upon all sentient beings is equally possessed by all sentient beings respectively, it is called non-differential commonality. That is to say, this commonality can cause sentient beings to be reciprocally similar in kind. The second is differential, meaning that among sentient beings, there are the distinct commonalities of the three realms, the nine stages, the five destinies (gati), the four modes of birth (yoni), castes such as brāhmaṇas, clans such as Kāśyapa and Gautama, male bodies, female bodies, the five precepts, lay disciples (upāsaka), fully ordained bhikṣus with the great precepts, the four stages of approach (pratipannaka), the three fruits, learners (śaikṣa), and arhats who are beyond learning (aśaikṣa); because each is possessed equally by a given class of sentient beings, and because there are these many [classes], it is called differential. Sentient beings, realms, and so forth indicate the supported [bases], while each distinct commonality indicates the supporting [entity], because through this commonality realms and so forth can be made reciprocally identical. Question: In relation to a single sentient being, are non-differential commonality and so forth each single in substance, or each multiple in substance? Explanation: Correspondingly, their substance may each be one, like the life-faculty (jīvitendriya); or their substance may each be multiple, like the supported phenomena. Furthermore, *Nyāyānusāra* fascicle 14 says: "What is maturation (vipāka)? It refers to the commonality of destinies and births such as the hells and egg-born beings. What is uniform outflow (niṣyanda)? It refers to all commonalities of realms, stages, spheres, lineages, clans, śramaṇas, brāhmaṇas, learners, non-learners, and so forth. Other masters say: among the various commonalities, those produced and drawn forth by past karma are maturation commonalities; those arising through present effort are uniform-outflow commonalities."