成唯識論述記 2.294

2.294

述曰：申正義也。眾者，種類義，如婆羅門等，同是一義，同是一婆羅門故；分者，相似義，同雖通能所，今屬能同眾之同分，依士釋也；不同小乘，彼別有體，分是因義，眾同之分故。今則不然，不在外法，內、外異故。然《大論》等中，唯趣生上立彼同分，諸論不說外法之上亦立同分，以理而言，外有亦好，教中且說勝所依處，非外無也。《俱舍》、經部然即許之，設立外法有，亦無過失。今且依有情內法上立，如《對法抄》及《樞要》說。

The Commentary states: This sets forth the correct doctrine. 'Nikāya' (category) means class or type, as in brāhmaṇas and so forth, who are all one meaning, because they are all the one [category of] brāhmaṇa. 'Bhāga' (portion) means similarity; although 'common' applies to both agent and object, here it belongs to the commonality of the category that makes them similar; this is a tatpuruṣa compound. It is unlike the Hīnayāna, where there is a separate entity and 'portion' means cause, because it is the portion of category-commonality. In our system this is not so; it does not reside in external dharmas, because internal and external differ. However, in the Great Treatise and elsewhere, that commonality is designated only upon realms of rebirth and types of birth; the treatises do not say that commonality is also designated upon external dharmas. Speaking in terms of reason, its existence externally would also be fine; the teachings speak provisionally of the superior basis, not that external [commonality] is nonexistent. The Abhidharmakośa and the Sautrāntika indeed accept it; even if one were to posit that external dharmas have it, there would be no fault. For now, it is designated based on the internal dharmas of sentient beings, as stated in the Notes on the Abhidharma-samuccaya and the Cheng weishi lun shuyao.