俱舍論頌疏論本 5.3

5.3

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).'