成唯識論掌中樞要 2.222

2.222

The two kinds of birth-and-death are distinguished through eight gates: first, revealing their essence; second, explaining the names; third, distinguishing the different characteristics of summoning birth-and-death; fourth, explaining the levels and stages; fifth, explaining the locus of attainment; sixth, the subsumption of the four kinds of birth-and-death; seventh, reconciling the differences regarding the three kinds of birth-and-death; eighth, distinguishing through questions and answers. The three gates of essence, name, and questions and answers are as in the treatise. The locus of attainment is as explained previously in the seventh fascicle on the eighth consciousness producing the uncontaminated; however, one should differentiate the differences among the various fruits. As for the stages, stream-enterers and so forth attain it upon attaining the first ground, as in the *Yogācāra-viniścaya*, the *Śrāvakabhūmi*, and the *Buddhabhūmi-śāstra*. The differences regarding the three kinds of birth-and-death are as cited from the *Laṅkāvatāra* in the *Commentary*. However, the three kinds of bodies in the *Śrīmālādevī* and in this treatise are based on the determinate three vehicles, whereas the *Laṅkāvatāra* is spoken only on the basis of those of the Mahāyāna sudden awakening who fear afflictions; or it generally explains the distinguished superior stages of indeterminate disposition; since one kalpa prior to the grounds does not differ from the original, it is therefore not mentioned. In distinguishing the different characteristics of summoning birth-and-death: fragmented [birth-and-death] has two kinds: first, scattered; second, concentrated. In the scattered there are two kinds: first, as arising from the twelve factors of dependent origination, entirely in the desire realm, and a small part in the higher realms, with distinct retributions obtained based on innate wholesomeness; second, based on superior minds of innate wholesomeness derived from hearing and contemplation, which prolong blessings and lifespan through mixed assistance, exclusively in the desire realm because the mind is fierce and sharp. In the concentrated there are three: first, sāsrava concentrated aspirations that prolong actions of blessings and lifespan, existing only in the desire realm; second, rebirth in the Bṛhatphala heaven of the four dhyānas down to the four formless [realms], arising solely from sāsrava karma perfumed by the three grades of dhyāna; third, rebirth in the five pure abodes, mixed with sāsrava and anāsrava. Transformative [birth-and-death] has only two: first, sāsrava vows and so forth together with anāsrava, jointly assisting past karma, meaning that prior to the seventh ground all [followers of] the two vehicles have already manifested it actively, assisted by conditions such as ignorance; second, from the eighth ground and above, actively assisted solely by anāsrava concentration, since cognitive obscurations and so forth are entirely absent.