俱舍論疏 2.221

2.221

論「眼根極微至不可見故」，此辨同分、彼同分也。言「身根極微至不可見故」，此辨身根。不得一切皆是同分，以離散故。如輪王眼得見於微，不見極微。餘即不爾，銅塵已上隨其所應見大小也。眼根既爾，身根亦然。身根既遍其身，若遍同分，積聚觸境亦須遍身。若爾，身便分散，由業力故不遍同分。經部宗說即不如是，由此論主標之傳說。《正理》云「又彼上座論宗所許，全身沒在冷煖水中，身根極微遍能生識。乃至云對法者說，身根極微，理應定無一切同分。乃至云謂由業力令彼身中身根極微不遍發識，勿遍發識身便散壞，如等活等奈落迦中，隨發識處身分便壞而不全壞。若全壞者，彼應數數命終受生。」問：何不由業力故，雖遍發識而命不斷。答：如念觀音，由聖力故刀不隔身、首。不可由聖力故，雖隔身、首而不命終，法無身、首相離不命終故。此亦如是，法無身散不命終故。

The passage in the treatise from 'The atoms of the eye faculty' up to 'because they cannot be seen' distinguishes identical status and non-identical status. The phrase 'The atoms of the body faculty [...] because they cannot be seen' distinguishes the body faculty. It cannot be that all [atoms] are of identical status, because they are scattered. For example, the eye of a Wheel-turning King can see atoms, but does not see the ultimate atom. Others are not like that; from bronze dust on up, they see large or small according to what is appropriate. Since the eye faculty is like this, the body faculty is also like this. Since the body faculty pervades the body, if it were entirely of identical status, the accumulated tangible object would also have to pervade the body. If so, the body would disperse; due to karmic force, it is not entirely of identical status. The Sautrāntika school does not say this, which is why the author of the treatise marks it as 'it is said.' The Nyāyānusāra states: 'Furthermore, that Sthavira school accepts that when the whole body is submerged in cold or warm water, the atoms of the body faculty can everywhere generate consciousness. And so on up to: The Abhidharmikas say that in principle, the atoms of the body faculty definitely can never all be of identical status. And so on up to: It is through the power of karma that the atoms of the body faculty within that body do not generate consciousness everywhere, lest by generating consciousness everywhere the body would disperse and break down; just as in hells such as Saṃjīva, wherever consciousness is generated that part of the body is broken, but not entirely broken. If it were entirely broken, they would repeatedly die and take rebirth.' Question: Why could it not be that due to the power of karma, even though consciousness is generated everywhere, life is not severed? Answer: Just as when one is mindful of Avalokiteśvara, by holy power a blade does not sever the body from the head. It is impossible that by holy power, although the body and head are severed, one does not die, because as a matter of principle there is no instance where body and head separate and one does not die. This is also like that: as a matter of principle, there is no instance where the body disperses and one does not die.