俱舍論疏 5.6

5.6

論「有差別者至各等有故」，此釋差別。故《正理論》云「一趣等生諸有情類，所有身形、諸根、業用及飲食等互相似因，并其展轉相樂欲因，名眾同分。如鮮淨色業、心、大種皆是其因，故身形等非唯因業。現見身形是更相似業所引果，諸根業用及飲食等有差別故。若謂滿業有差別故此差別者，理不應然，或有身形唯由相似引業所起，以眾同分有差別故業用等別。若身形等唯業果者，隨其樂欲、業用等事若捨若行應不得有。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。如是同分，世尊唯依諸有情說，非草木等。故契經言『此天同分，此人同分。』乃至廣說就界、趣、生、處、身等別有無量種有情同分。復有法同分，謂隨蘊、處、界。」准上論文，差別之因非唯業力，兼同分也。品類差別種種不同，一一之類皆有同分，與無差別覺為境界。蘊、處、界同，其義亦爾。即有情類蘊、界、處同，相狀相似亦有同分。

[On the] Śāstra['s statement]: "As for the differentiated … because they equally possess each": This explains the differentiated. Therefore the *Nyāyānusāra* says: 'For all sentient beings born in the same destiny and the like, the cause of their mutual resemblance in bodily form, faculties, activities, food and drink, etc., together with the cause of their mutual desire, is called multitude-similarity. Just as fresh, pure matter has karma, mind, and the great elements all as its causes, so bodily form and so forth are not solely caused by karma. We observe that bodily form is the fruit projected by more similar karma, while faculties, activities, food and drink, etc., have differences. If one claims that this difference is due to differences in completing karma, that is logically incorrect, for there are bodily forms that arise solely from similar projecting karma, yet because of differences in multitude-similarity their activities and so on differ. If bodily form and so forth were solely the fruit of karma, then following their desires, activities, and so on, whether giving up or undertaking [them], could not occur. Herein, bodily forms, activities, and desires are mutually similar, hence 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. Such generic similarity the World-Honoured One taught solely in reliance on sentient beings, not grass, trees, and the like. Therefore a sūtra says: "This generic similarity of gods, this generic similarity of humans," and so on up to extensive explanations; according to distinctions of realm, destiny, birth, place, body, and so on, there are immeasurable kinds of generic similarity of sentient beings. Furthermore, there is generic similarity of dharmas, which corresponds to aggregates, sensory bases, and elements.' According to the above passage of the treatise, the cause of difference is not only the power of karma, but also generic similarity. The varieties and differences are manifold and diverse, and every single class has generic similarity, which serves as the intentional object for undifferentiated awareness. The similarity of aggregates, sensory bases, and elements has the same meaning: namely, sentient beings' aggregates, elements, and sensory bases are similar, and their resemblance in appearance also has generic similarity.