[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791) › 4.259 # 注大乘入楞伽經 4.259 注大乘入楞伽經 4.259 - **Language:** Classical Chinese ### [4.259](https://indike.org/pramana/in.bauddha.taisho.1791.4.259) 佛語大慧：「我說諸法非有無生，唯是自心分別為緣，令受化者知一切法雖無作者，而業不亡。是故攝受二種生死，遮彼邪見斷滅戲論。」故《識論》云「生死相續，由內因緣不待外緣，故唯有識。」因謂有漏無漏二業，正感生死。緣謂煩惱、所知二障助感生死。所以者何？生死有二種：一分段生死，謂諸有漏善不善業，由煩惱障緣助勢力，所感三界麁異熟果，身命短長隨因緣力有定齊限，故名分段。二不思議變易生死，謂諸無漏有分別業，由所知障緣助勢力所感殊勝細異熟果，由悲願力改轉身命無定齊限，故名變易。妙用難測，名不思議。《經》云「無我無造無受者，善惡之業亦不亡。」豈類惡見斷滅論耶！已上如來敘無生意竟。下文說如幻，正答二義無有相違。 > \[The commentary says:\] The Buddha said to Mahāmati: 'When I say all phenomena are not born from existence or non-existence, but that conceptual construction of one's own mind alone serves as the condition, it is to enable those who are transformed to know that although all phenomena lack an agent, karma is not destroyed. Therefore, I accept the two kinds of saṃsāra to ward off their erroneous views and frivolous talk of annihilation.' Thus the Vijñaptimātratāsiddhi says: 'The continuity of saṃsāra is due to internal causes and conditions and does not depend on external conditions; hence there is only consciousness.' 'Causes' refer to the two kinds of karma, contaminated and uncontaminated, which directly induce saṃsāra. 'Conditions' refer to the two hindrances, afflictive and cognitive, which assist in inducing saṃsāra. Why is this? There are two kinds of saṃsāra: first, delimited saṃsāra, referring to contaminated wholesome and unwholesome karma, which, aided by the power of the afflictive hindrance as a condition, induces coarse fruitional retributions in the three realms; physical life spans are short or long with definite limits according to the power of causes and conditions, hence it is called 'delimited'. Second, inconceivable transformational saṃsāra, referring to uncontaminated karma accompanied by conceptual construction, which, aided by the power of the cognitive hindrance as a condition, induces superior and subtle fruitional retributions; through the power of compassionate vows, physical lives are transformed without definite limits, hence it is called 'transformational'. Its wondrous functioning is difficult to fathom, hence it is called 'inconceivable'. The sūtra says: 'There is no self, no maker, and no experiencer, yet wholesome and unwholesome karma are also not destroyed.' How could this be similar to the evil view of annihilationism! The Tathāgata has now finished explaining the meaning of non-arising. The following text speaks of being like an illusion, directly answering that the two meanings do not contradict each other. > — English (machine translation) (machine translation) - [Previous: 4.258](https://indike.org/pramana/in.bauddha.taisho.1791.4.258) - [Next: 4.260](https://indike.org/pramana/in.bauddha.taisho.1791.4.260) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1791.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1791~en-mt.4.259) — English, machine translation ## Linked texts (1) - [唯識三十論要釋](https://indike.org/pramana/in.bauddha.taisho.2804.1.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1791.4.259](https://indike.org/pramana/in.bauddha.taisho.1791.4.259) · Pramāṇa