This is an annotated Japanese translation of the homogeneous character in Vasubandhu’s Abhidharmakośabhāsya, Yasomitra’s Sphutārthā Abhidharmakośavyākhyā and Sthiramati’s Tattvārthā Abhidharmakośabhāsyatīkā. With regard to Purnavardhana’s Laksanānusārinī Abhidharmakośatīkā, I have noted only the passages that differ from Sthiramati’s Tattvārthā. A homogeneous character of the group(nikāyasabhāga), alias a homogeneous character(sabhāgatā) belongs to the conditioned forces dissociated from thought(cittaviprayuktasamskāra). In the Sarvastivada-Abhidharma texts and the Abhidharmakośa it is defined as the generality of sentient beings. The homogeneous character of sentient beings is also divided into a general homogeneous character(abhinnā sabh āgatā) and a specific homogeneous character(bhinnāsabhāgatā) in the Abhidharmakośabhāsya. The general homogeneous character is generality of all sentient beings. The specific homogeneous character is generality found in particular groups of similar kind. The Sarvastivāda Vaibhāsikas insist that the homogeneous character exists as a real entity (dravyatośti). The Sautrantikas, however deny the real existence of the homogeneous character. The Sautrantikas criticize the theory of the real existence of homogeneous character by presenting six objections to the Sarvastiv āda Vaibhāsikas in the Abhidharmakośabhāsya: (1)Since a homogeneous character of an ordinary person(prthagjanasabhāgatā) and a nature of an ordinary person(prthagjanatva) are same, the latter is useless; (2)Since the homogeneous character cannot be known by direct perception or inference, the homogeneous character does not exists as a real entity; (3)Since there is a commonality to insentient objects, why is not it admitted that the homogeneous character exists in insentient objects？; (4)The theory of the real existence of the homogeneous character involves the Sarvastivāda Vaibhāsikas in the fault that there is the homogeneous character on the homogeneous character; (5)The Theory of the homogeneous character brings confusion with the universal(sāmānya) maintained by the Vaisesika School; (6)Though the SarvastivādaVaibhāsikas try to prove it by the Sūtra, the Sūtra does not prove the theory of the real existence of the homogeneous character.