注大乘入楞伽經 4.259

4.259

[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.