勝鬘寶窟 2.58

2.58

"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.