俱舍論疏 5.3

5.3

論「如是已辨至同分者何」，已下第二一句明同分也。同是其界、分是其因，同之分故，名為同分。故《正理》云「此中身形、業用、樂欲展轉相似，故名為同。分是因義，有別實物。是此同因，故名同分。」論既此釋，徒煩異解。亦名眾同分。同法非一，名為眾同，與彼為因，名之為分。

[On the] Śāstra['s statement]: "Having thus explained … what is generic similarity (nikāyasabhāga)?": From here below is the second [section], one line explaining generic similarity. 'Generic' (sabhāga) is the domain; 'similarity' (bhāga) is its cause; because it is the cause of similarity, it is called generic similarity. Therefore the *Nyāyānusāra* says: 'Herein, bodily forms, actions, and desires are mutually similar, hence it is called similar. Bhāga has the meaning of cause; there is a distinct real entity that is the cause of this similarity, hence it is called generic similarity.' Since the Śāstra already explains it this way, divergent interpretations are needlessly troublesome. It is also called 'multitude-similarity' (nikāyasabhāga). The similar dharmas are not one, hence called 'multitude-similarity'; being the cause for them, it is called 'similarity' (bhāga).