俱舍論疏 5.6

5.6

[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.