成唯識論掌中樞要 1.131

1.131

同分，略以十門分別：一、釋名（如《疏》。《決擇》五十二云：由彼彼分互相似性，名「眾同分」。此意則顯「眾」者彼彼多，非一義；「分」者類義；「同」者相似義。即眾多分類相似，名「眾同分」。）二、現種所依（難俱通，命根依之而立，故此皆通。如《對法》。）三、等流、異熟等（一切皆通。五十二示音聲等位，故通三。）四、三性所依（並通。〈五十二〉云：邪見等類，諸佛亦等故。）五內外所依（諸論唯內，此中難他，故俱通外。）六、繫非繫依（皆通。）七總別所依（有、無漏位皆通別、總，）八、見所斷等所依。九、學等所依。十、總別得捨。既通人、法，隨應捨得，准小乘說，今以理立。有唯一得不捨，謂佛報身；有唯一捨不得，謂入無餘心位；有永定得、捨，謂無性有情死此生彼；有定不得、捨，謂無為等。問：有為相以假立同分，擇滅相似許假立耶？答：不然！有為體、用相似，有同分；擇滅無體復無用故，不立同分。真如是一，無相似故，不說同分。

Regarding common category (sabhāgatā), it is briefly analyzed through ten approaches: First, explaining the name (as in the Commentary. Fascicle 52 of the Viniścaya states: 'Because of the mutual similarity among these various parts, it is called "group common category" (nikāya-sabhāga).' This intent reveals that 'group' means many of these and those, not one; 'part' means category; 'common' means similarity. That is to say, the similarity among numerous categories is called 'group common category'.) Second, the basis in manifests and seeds (both are applicable under scrutiny; the life-faculty is established based on it, so these are all applicable, as in the Abhidharma). Third, homogeneous outflow (niṣyanda), maturation (vipāka), etc. (it applies to all. Fascicle 52 indicates states such as vocal sounds, so it applies to the three). Fourth, the basis among the three natures (all apply; fascicle 52 states that categories such as wrong view are equal, and the Buddhas are also equal). Fifth, the basis in the internal and external (the treatises speak only of the internal, but here, in refuting others, both apply to the external). Sixth, the basis in being bound and unbound (both apply). Seventh, the basis in the general and specific (in states with and without outrushes, both the specific and general apply). Eighth, the basis in what is severed by seeing, etc. Ninth, the basis in those in training (śaikṣa), etc. Tenth, general and specific acquisition and relinquishment. Since it applies to both persons and phenomena, its acquisition and relinquishment accord with what is appropriate; following the Hīnayāna explanations, it is now established through reasoning. There is that which is solely acquired and not relinquished, namely, the reward body of a Buddha. There is that which is solely relinquished and not acquired, namely, the state of the mind entering [nirvāṇa] without remainder. There is that which is eternally and determinately acquired and relinquished, namely, sentient beings lacking the nature dying here and being born there. There is that which is determinately neither acquired nor relinquished, namely, the unconditioned, and so forth. Question: Conditioned characteristics nominally establish common category; is selective cessation (pratisaṃkhyā-nirodha), due to similarity, accepted as nominally establishing it? Answer: That is not so! Conditioned phenomena have similarity in essence and function, so they have common category; selective cessation lacks both essence and function, so common category is not established for it. True Suchness is one and has no similarity, so common category is not spoken of for it.