俱舍論頌疏論本 5.3

5.3

釋曰：同分者，標章。有情等者，正釋同，謂身形等同，謂諸有情身形、業用、樂欲展轉互相似故。分者，因義，謂由此分，能令有情身形等同。同之分故，名為同分，依主釋也。言有情者，同分所依，簡非情也。等者，簡不等，正顯能依同分也。論云：「有別實物名為同分，謂諸有情展轉類等，本論說此名眾同分。」解云：眾同分者，眾多同分也。此復二種：一無差別、二有差別。無差別者，謂諸有情，有情同分，一切有情各等有故，同是有情故，名無差別也。有情同分，謂簡非情，此宗非情無同分也。有差別者，謂諸有情界、地、趣、生、種性、男女、近士、苾芻、學、無學等各別同分，一類有情各等有故。界謂三界，地謂九地，趣謂五趣，生謂四生，種性謂剎帝利等，各別有故，名差別也。復有法同分者，謂隨蘊、處、界，五蘊、十二處、十八界自類相似，此三科法是法同分所依也。由有實物名法同分，能令諸法互相似故。頌文同文，攝二同分，言有情者，謂簡非情，故有情言亦攝法同分也。論云：「若無實物無差別相名同分者，展轉差別諸有情中，有情有情等無差別覺及施設不應得有。如是蘊等等無差別覺及施設，如理應知（覺者，能緣同分智覺也。施設者，施設同分名也。由實有同分，方有緣同分智覺及施設同分名，各以此智名證實立有同分也。依經部宗同分假立故，此標宗意明實也）。」

Explanation: 'Generic similarity' (sabhāgatā) introduces the topic. 'Sentient beings, etc.' is the direct explanation of 'similarity', meaning similarity of physical form and so forth, because the physical forms, activities, and desires of sentient beings are mutually similar to one another. 'Part' (bhāga) means cause, in that due to this part, it can cause sentient beings to have similar physical forms and so forth. Because it is the part of similarity, it is called generic similarity (sabhāgatā); this is a dependent determinative compound (tatpuruṣa). 'Sentient beings' refers to the basis of generic similarity, excluding the insentient. 'Etc.' excludes disparity and directly indicates the generic similarity that relies [upon them]. The Śāstra states: 'There is a distinct real entity called generic similarity, meaning that sentient beings are mutually similar in kind. The fundamental treatise calls this generic similarity (nikāyasabhāga).' The explanation states: 'Generic similarity' means the generic similarity of many. Furthermore, this is of two kinds: first, undifferentiated; second, differentiated. 'Undifferentiated' refers to [all] sentient beings having the generic similarity of sentient beings; because all sentient beings possess it equally, and because they are alike in being sentient beings, it is called undifferentiated. 'Generic similarity of sentient beings' excludes the insentient, for in this school the insentient has no generic similarity. 'Differentiated' refers to the distinct generic similarities among sentient beings according to realm, ground, destiny, mode of birth, caste, male or female, lay disciples, bhikṣus, those in training (śaikṣa), those beyond training (aśaikṣa), and so on, because each class of sentient beings possesses its own [similarity] equally. 'Realm' refers to the three realms; 'ground' refers to the nine grounds; 'destiny' refers to the five destinies; 'mode of birth' refers to the four modes of birth; and 'caste' refers to kṣatriyas and so forth. Because each possesses it distinctly, it is called differentiated. Furthermore, there is the generic similarity of dharmas, which refers to the mutual similarity within their own kind among the skandhas, āyatanas, and dhātus—the five skandhas, twelve āyatanas, and eighteen dhātus. The dharmas of these three categories are the basis of the generic similarity of dharmas. Because there is a real entity called the generic similarity of dharmas, it can cause the dharmas to be mutually similar to one another. The verse's word 'similar' subsumes both kinds of generic similarity. The word 'sentient beings' excludes the insentient; therefore, the word 'sentient beings' also subsumes the generic similarity of dharmas. The Śāstra states: 'If there were no real entity of undifferentiated character called generic similarity, then among mutually differentiated sentient beings, an undifferentiated cognition and designation of "sentient being, sentient being" would not be possible. Likewise, an undifferentiated cognition and designation of "skandha, skandha", and so forth should be understood according to reason. (Cognition refers to the cognitive awareness that takes generic similarity as an object. Designation refers to designating the name of generic similarity. Only because generic similarity really exists can there be a cognitive awareness taking generic similarity as an object and the designation of the name of generic similarity; each uses this cognition and name as proof to establish the real existence of generic similarity. According to the Sautrāntika school, generic similarity is conventionally designated; hence this indicates the school's intention to clarify its real existence).'