English
English version: Question: What is unconditioned rupa (form)? Answer: The so-called unconditioned rupa refers to unconditioned dharma (law). Question: What is unconditioned dharma? Answer: It refers to not generating hatred or love towards rupa (form, material phenomena) in the past, future, or present, and not generating hatred or love even towards vijnana (consciousness). For this reason, it is called unconditioned dharma. If that is the case, then apart from avyakrta-dharma (unspecified dharma), where else is there unconditioned rupa that is invisible and un-obstructable? Therefore, it should be known that there is avyakrta-dharma, which is independent of the increase of karma of body, speech, and mind. The Tathagata (Thus Come One) says in the sutra (scripture): 'A faithful good man or good woman who cultivates seven kinds of merits constantly generates merits day and night, whether walking, standing, sitting, or lying down, and increases merits.' If there is no avyakrta apart from the karma of body and speech, how can it be increased through different mental dharmas? Therefore, it should be known that there is avyakrta apart from the karma of body and speech. Moreover, if one does not perform karma oneself but causes others to perform karma, how can this be established without avyakrta? “Furthermore, it is not only causing others to perform karma that can be called accomplishing the path of karma, because there will be faults before that karma is completed. Even if the karma has not yet achieved a substantial entity, the Tathagata also says in the sutra: 'Bhikkhus (monks)! The eleven external entrances are not included, invisible and un-obstructable.' But it does not say that it is not rupa. What is the meaning of this? Because the Tathagata sees that the dharma entrance includes unconditioned rupa, that is why it is said in this way. “Moreover, someone raises the question that if there is no avyakrta-dharma, there should also be no arya-astangika-marga (Noble Eightfold Path), because there is no right speech, right action, and right livelihood in samadhi (meditative absorption). It should be known that there must be avyakrta-dharma. Someone also raises the question that if there is no avyakrta-dharma, there should also be no unconditioned precepts apart from pratimoksa (moral code), because it immediately disappears after receiving the precepts (the precept body manifests). Because those who are sleeping or mentally disordered are still called bhiksu (monk) or bhiksuni (nun), it should be known that there must be avyakrta-dharma. Moreover, the Tathagata says in the sutra that one is far away from the bridge of breaking precepts. If there is no avyakrta-dharma, how can it be said that one is far away from the bridge of breaking precepts? Therefore, it should be known that there is avyakrta-dharma.” The answer is: 'These difficulties are extremely tedious. Although there are various and numerous statements, the meanings are all incorrect. Why? Although you just quoted the Tathagata's sutra saying that there are three kinds of rupa, you do not understand the meaning of what the Tathagata said.' --------------------------------------------------------------------------------
Chinese
来经意。此义云何？一切圣人禅定力见三昧境界色，依三昧力而生彼色，彼色非是眼根境界故不可见，余一切物所不能障故不可碍。” 问曰：“若言非是眼根境界不可障碍，云何名色？” 答曰：“汝离心意有无作色，云何得名为无作色？又答：此色乃是无漏境界圣智三昧色，不同世间有漏之色。又言无漏色者，即是依彼三昧禅定力色名为无垢，圣人于无漏三昧中说无漏法。 “又有人言：阿罗汉色及以外色名为无漏，以离有漏法故。我不受此义。又增长功德者，此义云何？法如是故，如是如是施主施物数数受用，如是如是数数受用者，依受用人功德力故，虽施主异心而依本心念，修相续体细细转胜。以转胜故，于未来世而得成就多福德果。依此义故，如来说言多生功德增长功德，非离心离色有无作法。” 问曰：“云何异身心依异身心，异身心中相续转细增长福德？” 答曰：“云何异身心依异身心，异身心中有无作法？又答：而此义不然，我依于心身业口业有善恶功德，依本心作不失本心有相续体，癫狂睡等常得增长。不作者，己自不作、使他人作，云何而得成于业道？此明何义？以依使者于他众生起于害法，是故使者细相续体转转生粗，以是义故未来世中能生多过。亦复不但 现代汉语译本：关于‘来经意’的意义。这意义是什么呢？一切圣人通过禅定之力所见的三昧境界之色，是依靠三昧之力而产生的。这种色不是眼根所能感知的境界，所以不可见；因为没有任何事物可以阻碍它，所以不可被障碍。 有人问：‘如果说它不是眼根所能感知的境界，不可被障碍，那又怎么能称之为色呢？’ 回答说：‘你离开心意，哪里会有无作之色呢？又怎么能称之为无作之色呢？’又回答说：‘这种色是无漏境界的圣智三昧之色，不同于世间有漏之色。’又说无漏之色，就是依靠三昧禅定之力而产生的色，称为无垢。圣人在无漏三昧中宣说无漏之法。 又有人说：‘阿罗汉（Arhat）之色以及其以外的色，称为无漏，因为它们远离了有漏之法。’我不接受这种说法。那么，‘增长功德’的意义是什么呢？因为法的本性就是如此，施主不断地布施财物，受施者不断地受用，这样不断地受用，是依靠受用之人的功德之力。即使施主心意有所改变，但仍然依据最初的善心念，修行的相续之体逐渐变得更加精细殊胜。因为这种殊胜，在未来世就能成就更多的福德果报。依据这个道理，如来（Tathagata）说能生功德，增长功德，而不是离开心和色，存在无作之法。 有人问：‘为什么不同的身心，依靠不同的身心，在不同的身心中，相续之体逐渐变得精细，从而增长福德呢？’ 回答说：‘为什么不同的身心，依靠不同的身心，在不同的身心中，会有无作之法呢？’又回答说：‘这种说法是不对的。我依靠身业和口业，会有善恶功德。依据最初的善心而行，就不会失去最初的善心，从而有相续之体。即使是癫狂、睡眠等状态，功德也会不断增长。’不作者，自己不去做，却使他人去做，怎么能成就业道呢？这说明什么道理呢？因为依靠指使者，会对其他众生产生损害，所以指使者的相续之体逐渐变得粗糙，因此在未来世中会产生更多的过失。不仅仅是这样
English
English version: Concerning the meaning of ‘Laijingyi’. What is this meaning? All the colors of Samadhi realms seen by all sages through the power of Samadhi meditation are produced by the power of Samadhi. These colors are not the realm that can be perceived by the eye-sense organ, so they are invisible; because nothing can obstruct them, they cannot be obstructed. Someone asked: ‘If you say that it is not the realm that can be perceived by the eye-sense organ and cannot be obstructed, then how can it be called color?’ The answer is: ‘If you are separated from the mind, where would there be uncreated color? How can it be called uncreated color?’ The answer also says: ‘This color is the color of the Samadhi of the sacred wisdom of the un-leaked realm, which is different from the leaked colors of the world.’ It is also said that the un-leaked color is the color produced by the power of Samadhi meditation, which is called immaculate. Sages preach the un-leaked Dharma in the un-leaked Samadhi. Someone also said: ‘The color of Arhats (阿罗汉) and the colors outside of it are called un-leaked because they are far away from the leaked Dharma.’ I do not accept this statement. Then, what is the meaning of ‘increasing merit’? Because the nature of Dharma is like this, the donor constantly gives alms, and the recipient constantly receives them. This constant reception relies on the power of the recipient's merit. Even if the donor's mind changes, it still relies on the initial good intention, and the continuous body of practice gradually becomes more refined and superior. Because of this superiority, more meritorious rewards can be achieved in the future. According to this principle, the Tathagata (如来) said that it can generate merit and increase merit, rather than leaving the mind and color, there is an uncreated Dharma. Someone asked: ‘Why do different minds and bodies rely on different minds and bodies, and in different minds and bodies, the continuous body gradually becomes refined, thereby increasing merit?’ The answer is: ‘Why do different minds and bodies rely on different minds and bodies, and in different minds and bodies, there is uncreated Dharma?’ The answer also says: ‘This statement is incorrect. I rely on the karma of body and speech, and there will be good and evil merits. Acting according to the initial good intention will not lose the initial good intention, so there is a continuous body. Even in states such as madness and sleep, merit will continue to increase.’ The non-actor, if he does not do it himself, but makes others do it, how can he achieve the path of karma? What does this illustrate? Because relying on the instigator will cause harm to other beings, the continuous body of the instigator gradually becomes rough, so more faults will be generated in the future. Not only that --------------------------------------------------------------------------------
Chinese
使人作恶，自作恶者作恶事竟，未来世中亦生多过，是故于彼未来身体相续转生名为业道，以于因中明果义故。离破戒桥梁者，汝今为有狂癫病耶！而作是说。若狂癫者速觅陈酥服令除愈，不应种种非法言说。” 问曰：“何故增我有无作法，而汝自立从心起于细相续体有增长法。” 答曰：“我不增汝有无作法，而汝所说法无如是义。此明何义？以依心故身口行事，行事讫竟成就业道。汝所有法离心身口，于佛法中无如是义，是尼乾子微尘、世性、时方等法离心而有，无心善恶如是等法智者不受，是故不立离于色心、身心之外有无作法。”◎ 弥勒菩萨所问经论卷第四 大正藏第 26 册 No. 1525 弥勒菩萨所问经论 弥勒菩萨所问经论卷第五 后魏天竺三藏菩提流支译 ◎“远离偷盗者，偷盗有九种：一者、他护；二者、彼想；三者、疑心；四者、知不随；五者、欲夺；六者、知他物起我心；七者、作；八者、不作相；九者、无作相，是等名为偷盗身业。他护者，此明取他护物。彼想者，若不生自想、不言是我物，名为彼想。疑心者，若心有疑，为是我物、为是他物？而彼物他物。知不随者，知他物，生心他随我想。欲夺者，起损害心。知他物起我心者，若 现代汉语译本 使人作恶，自己作恶的人完成恶行后，未来世中也会产生很多过失。因此，在未来身体的相续转生中，这种行为被称为业道，这是因为在因中就明确了果报的意义。你这个脱离破戒桥梁的人，你现在是有狂癫病吗？才会说出这样的话。如果是狂癫病，应该赶快找陈酥服用，使病痊愈，不应该说各种非法言论。 有人问：‘你为什么增加我所说的有无作法，而你自己却认为从心生起的细微相续体具有增长之法？’ 回答说：‘我没有增加你所说的有无作法，而你所说的法没有这样的意义。这说明什么呢？因为依靠心，才会有身口的行为，行为结束才能成就业道。你所有的法离开了心、身、口，在佛法中没有这样的意义。只有尼乾子（Nigantha，耆那教创始人）的微尘、世性、时方等法离开了心而存在，没有心的善恶等法，有智慧的人是不会接受的。所以，我不认为在色心、身心之外还有有无作法。’ 《弥勒菩萨所问经论》卷第四 大正藏第26册 No. 1525 《弥勒菩萨所问经论》 《弥勒菩萨所问经论》卷第五 后魏天竺三藏菩提流支译 ‘远离偷盗的人，偷盗有九种：一是他护（protected by others），二是彼想（thinking of it as belonging to another），三是疑心（doubtful mind），四是知不随（knowing it doesn't belong to oneself），五是欲夺（desire to take），六是知他物起我心（knowing it's another's property but wanting it），七是作（the act of stealing），八是不作相（pretending not to steal），九是无作相（not appearing to steal）。这些都称为偷盗的身业。他护是指拿取他人保护的物品。彼想是指不产生自己拥有的想法，不说这是我的东西，称为彼想。疑心是指心中怀疑，这是我的东西还是别人的东西？而那东西是别人的。知不随是指知道是别人的东西，心中却产生想要占有的想法。欲夺是指产生损害的心。知他物起我心是指知道
English
English version Causing others to do evil, the one who does evil completes the evil deed, and in future lives will also generate many faults. Therefore, in the continuous rebirth of future bodies, this action is called the path of karma, because the meaning of the result is made clear in the cause. You who have strayed from the bridge of precepts, are you now suffering from madness or insanity? That you would say such things. If you are mad or insane, quickly seek clarified butter to take and be cured, you should not speak all kinds of unlawful words. Someone asked: 'Why do you increase my doctrine of existence and non-existence, while you yourself establish that the subtle continuous body arising from the mind has the law of growth?' The answer is: 'I do not increase your doctrine of existence and non-existence, but your doctrine does not have such a meaning. What does this mean? Because relying on the mind, there are actions of body and speech, and the completion of actions accomplishes the path of karma. All your doctrines are separated from mind, body, and speech, and there is no such meaning in the Buddha's teachings. Only the atoms, world-nature, time, space, etc. of the Nigantha (founder of Jainism) exist apart from the mind, and the good and evil of no-mind, etc., are not accepted by the wise. Therefore, I do not establish the doctrine of existence and non-existence apart from form-mind and body-mind.' The Sutra on the Questions of Maitreya Bodhisattva, Volume Four Taisho Tripitaka Volume 26 No. 1525 The Sutra on the Questions of Maitreya Bodhisattva The Sutra on the Questions of Maitreya Bodhisattva, Volume Five Translated by Bodhiruci of Tianzhu (India) of the Later Wei Dynasty 'For those who abstain from stealing, there are nine types of stealing: first, protected by others (ta hu); second, thinking of it as belonging to another (bi xiang); third, doubtful mind (yi xin); fourth, knowing it doesn't belong to oneself (zhi bu sui); fifth, desire to take (yu duo); sixth, knowing it's another's property but wanting it (zhi ta wu qi wo xin); seventh, the act of stealing (zuo); eighth, pretending not to steal (bu zuo xiang); ninth, not appearing to steal (wu zuo xiang). These are all called the bodily karma of stealing. 'Protected by others' means taking things protected by others. 'Thinking of it as belonging to another' means not generating the thought of owning it oneself, not saying 'this is mine,' this is called 'thinking of it as belonging to another.' 'Doubtful mind' means having doubts in the mind, is this mine or someone else's? And that thing belongs to someone else. 'Knowing it doesn't belong to oneself' means knowing it belongs to someone else, but generating the thought of wanting to possess it. 'Desire to take' means generating the mind of harming. 'Knowing it's another's property but wanting it' means knowing --------------------------------------------------------------------------------