勝鬘寶窟 2.44

2.44

From "Why? There are two kinds of death" downward: previously the text broadly explained that [practitioners of] the two vehicles do not obtain the four wisdoms; now, secondly, it specifically explains why they do not obtain them. Furthermore, the preceding text explained their failure to obtain the four wisdoms; here it explains the reason why they do not obtain them. In the text there are two parts: first, "Why?" is a question. The meaning of the question is: "The Tathāgata in the past taught that [practitioners of] the two vehicles have the ultimate fulfillment of the four wisdoms; why does he now say that they are not ultimate?" "There are two kinds of death" is, secondly, the answer. Within the answer there are two parts: first, a specific explanation of the reason why they do not obtain the four wisdoms; second, from "arhats, pratyekabuddhas, and bodhisattvas in their final bodily existence are veiled by ignorance" downward, a general explanation of the reason why they do not obtain the four wisdoms. Moreover, the first shows that the two vehicles do not obtain the four wisdoms; next it shows that the two vehicles do not obtain the virtues of the four wisdoms, thus forming four distinct sections. First, it analyzes that the wisdom of "my births are exhausted" is an upāya; from "obtaining the remainder" downward, it explains that "the noble practice has been established" is an upāya; from "ordinary people" downward, it explains the upāya in terms of "what was to be done has been accomplished"; from "the defilements that have been severed can never again..." downward, it explains the upāya in terms of "there will be no receiving of further existence." Now, in the first section explaining "my births are exhausted," precisely because there are two kinds of birth-and-death, with respect to the exhaustion of one kind of birth-and-death, it was provisionally stated to be ultimate; yet because the remaining one kind of birth-and-death still exists, it is not ultimate. Therefore, the present and past teachings do not contradict each other. The remaining three wisdoms are also like this. In the section on "my births are exhausted," it first clarifies the two deaths and next analyzes the upāya. The first passage has three parts: first, it adduces the number; second, it lists the names; third, from "fragmentary [death] refers to false and deceptive sentient beings" downward, it reveals the distinction in terms of persons. "There are two kinds of death": this adduces the number of two. There are also two kinds of birth, but because death is a phenomenon to be reviled, it is mentioned specifically. The two deaths have a separate thematic essay, but here they are briefly explained through four gates. The first is the gate of explaining the names. As for fragmentary birth-and-death: it refers to distinctions in physical form and differences in the span of lifespan, whether short or long. As for [inconceivable] transformation [birth-and-death]: there are no longer distinctions in physical form or differences in the span of lifespan, but merely the succession of thoughts in the mind, the preceding transforming and the succeeding altering. As the Bodhisattvabhūmi says: "The suffering of arising, ceasing, and deterioration is called the suffering of transformation." This subtle arising and ceasing transformation is common to both ordinary beings and nobles. Next, the dharmakāya attained by the three vehicles has spiritual power and sovereignty capable of transforming and altering; hence it is called transformation. This nature of transformation is a phenomenon of death; hence it is called transformation death. This single meaning belongs to nobles and is absent in ordinary beings. Third, having realized and attained the true dharmakāya, hiding and appearing at will is called transformation. Transformation is not death, but this transformation is still accompanied by the impermanent phenomenon of death; hence it is called transformation death. This single meaning belongs to the Great [Vehicle] and is absent in the Small. What is discussed here properly relies on the second gate: it speaks of the noble's uncontaminated dharmakāya as birth-and-death, not taking spiritual transformation as transformation; because although it is uncontaminated it is still conditioned, it is called transformation. Question: Why is it called birth-and-death? Answer: The initial reception [of life] is called birth, and the termination of the life-span is called death. The arising of the faculties that receive [experience] is called birth; the submergence of the faculties that receive [experience] and the sequential arising of faculties that do not receive [it] is called death. This will be explained later. "Inconceivable": although the three kinds of persons receive that birth, they cannot fathom it; hence it is called inconceivable. Furthermore, the fragmentary [birth-and-death] of the three realms is obvious and easy to understand, whereas transformation is taken in terms of its subtle alteration being difficult to understand; hence it is called inconceivable. Furthermore, this birth-and-death is only exhausted upon reaching Buddhahood; therefore it cannot be fathomed.