勝鬘寶窟 2.58

2.58

「此三地彼三種意生身生」者，第二明彼變易因之與果同依無明。就中前辨、後結。辨中，初言「此三地」者，此世間中三乘地，謂阿羅漢、辟支佛、大力菩薩，是三乘地。故《寶性論》云「此三乘地」。「彼三種」者，彼三乘變易三種果。復言生者，總顯上三地及三種身起，名之為生。有人言：上來明別潤，謂無明別潤無漏業生三界外；從此三地去，辨無明通潤三界內外。此三地，謂分段三界地也。彼三種意生身者，牒變易三種生也。復言生者，是分段及無漏業生者，謂無漏業能得變易之生，簡異昔教無漏不招生，故別稱之。此二生及無漏業，悉依無明，故有是遠相，由是通潤義也。今謂不同此釋，如前解也。有人言：此三地者，即是三界也。彼三種意生身者，如上解，謂三界外羅漢、辟支、大力菩薩，此三人以是意生。「及無漏業生」者，上三種意生身也。「依無明住地」者，明因果皆由無明也。「有緣非無緣」者，重顯依之分齊，顯無明與彼作緣故有能生，非無緣而有也。「是故三種意生身」者，此第二自結也。是故者，能生所生無明，故三種意生身及無漏業，緣無明住地，略不結彼三地也。

"The rebirth of these three stages and those three kinds of mind-made bodies" is the second part, explaining that both the cause and fruit of that transformation equally rely on avidyā. Within this, it first analyzes and then concludes. In the analysis, first saying "these three stages" refers to the stages of the three vehicles in this world, namely arhats, pratyekabuddhas, and powerful bodhisattvas, which are the stages of the three vehicles. Hence the Ratnagotravibhāga says: "these stages of the three vehicles". "Those three kinds" refers to those three kinds of fruits of transformation of the three vehicles. Further saying "rebirth" generally indicates the arising of the above three stages and three kinds of bodies, terming it "rebirth". Someone says: above it explained specific moistening, meaning avidyā specifically moistens untainted karma to be born outside the three realms; from "these three stages" onward, it analyzes avidyā as universally moistening both inside and outside the three realms. "These three stages" refers to the stages of the three realms of fragmented [birth and death]. "Those three kinds of mind-made bodies" reiterates the three kinds of rebirth of transformation. Further saying "rebirth" means fragmented [birth] and that born of untainted karma, meaning untainted karma is capable of obtaining the birth of transformation, distinguishing it from the past teaching that the untainted does not incur rebirth; hence it is named distinctly. Both of these two rebirths and untainted karma completely rely on avidyā; therefore there is this distant mark, which is the meaning of universal moistening. Now I maintain that I do not agree with this interpretation, but adhere to the previous explanation. Someone says: "these three stages" means precisely the three realms. "Those three kinds of mind-made bodies" is as explained above, referring to the arhats, pratyekas, and powerful bodhisattvas outside the three realms, these three persons being mind-made. "And that born of untainted karma" refers to the above three kinds of mind-made bodies. "Rely on the avidyāvāsabhūmi" explains that cause and fruit both proceed from avidyā. "There being a condition, not being without condition" re-clarifies the scope of reliance upon it, revealing that avidyā serves as a condition for them and therefore can produce them, and that they do not exist without a condition. "Therefore, the three kinds of mind-made bodies" is the second part, its own conclusion. "Therefore" means: the producing and the produced being avidyā, therefore the three kinds of mind-made bodies and untainted karma condition the avidyāvāsabhūmi, omitting the conclusion for those three stages.