English
English version: 'Phase'. Is the 'phase' established in relation to conditioned phenomena (Samskrta-dharma, referring to worldly phenomena subject to birth and death), or is it established in relation to unconditioned phenomena (Asamskrta-dharma, referring to Nirvana, which is free from birth and death)? If the 'phase' is established in relation to conditioned phenomena, then 'birth' is a conditioned phenomenon, and there should be three phases: birth, duration, and cessation. The same applies to duration and cessation. In this way, the 'phases' would be endless. If the 'phases' are endless, you should not say that conditioned phenomena have only three phases; your vow would then be broken. If the 'phase' is related to unconditioned phenomena, how can the 'phase' of conditioned phenomena be related to unconditioned phenomena? The outsider said: 'If you do not wish to establish the 'phase' of conditioned phenomena, you should establish the 'phase' of unconditioned phenomena.' Why? Because unconditioned phenomena pervade all places and have no fixed location. Therefore, it should be related to unconditioned phenomena. The insider said: 'Unconditioned phenomena do have a location. I now ask you, does space have a location, or does it not have a location? If space has a location, it should be near you and also near him. If so, space is partial, and if it is partial, it has boundaries. If you say that space has no location, then does your body pervade space, or does space pervade your body? If space pervades your body, and your body pervades space, then space has boundaries, like a bottle, clothes, or folded items. Because it has boundaries, it is impermanent. If space is like this, then space is also impermanent.' Furthermore, a permanent cause can produce a permanent effect. If the cause is impermanent, how can the effect be permanent? Just like making a bottle from clay, because the clay is impermanent, the bottle is also impermanent. Because it has a location, it is called impermanent. The outsider further said: 'The permanence you speak of, is it permanent because of a cause, or is it permanent because of no cause? Both of these statements have faults. If you say it is permanent because it arises from a cause, like bottles, clothes, and other things, because they arise from a cause, they are all impermanent. If you believe that a dharma arising without a cause is permanent, I also believe that a dharma arising without a cause is impermanent. If there must be a dharma arising without a cause that is permanent, is this a reasonable statement, or is it a biased statement? Now you should clearly state the reason for it.' The outsider said: 'There are two kinds of causes: the operative cause (Karana-hetu) and the illuminative cause (Pratyaya-hetu). What arises from the operative cause is impermanent, such as bottles, clothes, and other things, because they arise from the operative cause, they are impermanent. The dharma arising from the illuminative cause is permanent, such as a lamp that can illuminate things in the darkness; the darkness disappears, and the things appear. This is not something made, so it is permanent. Therefore, what arises from the operative cause is impermanent, and what arises from the illuminative cause is permanent.' The insider said: 'Things like bottles, because they can be seen now, they exist. Unconditioned phenomena are not visible now, so they are...' --------------------------------------------------------------------------------
Chinese
无。何以故。无为无体相故无法。舍有舍无。二俱舍故。能断我见。及我所见。便得涅槃。如经中说。如智境见一切法空。识无所取故心识灭。种子灭。外曰。若有为法无体相。云何而有实。内曰。如梦。世谛法皆如梦。梦非实有。又非是无。亦非无因。如世谛法。非有相。非无相。非无因。如似屋宅。若有体相。未作时应见。若言无。不应得见。假梁椽基壁故。而有成用。非是无因。以是故。一切法非是有。非是无。亦非无因。是故如梦。外曰。若一切法如梦。老少中年取瓶时何故不取叠等。取叠时何不亦取瓶等。今见取瓶不取余物。以名有定故。当知一切法不如梦。内曰。名非是体。若名是体。如有瓶名。即应便有盛乳酪等用。如世智人言但瓶。空名已有用者。不应复须陶师造作。山价市瓶。如身有三名。若男若女。非男非女。以身取名。则统于三。若以名求名。则三不相摄。是故名体有异。复次如瓶有声可闻。有色可见。瓶嗅触亦得如是。则有多瓶。又瓶有口咽底腹。是名非一。复应多瓶。以此观察。名字虚假。当知无实。如佛所说偈。 世间有假名 相如热时炎 音声犹如响 世间相如梦 外曰。汝虽种种破法是有。若言有法。则坏汝说。若言是无。无何所破。内曰。汝法有体相。我则有所 现代汉语译本：无。为什么呢？因为无为没有实体和表相，所以无法描述。舍弃‘有’和舍弃‘无’，因为两者都应舍弃，才能断除我见（认为有一个真实的‘我’的见解）和我所见（与‘我’相关的见解），从而证得涅槃（佛教术语，指解脱生死轮回的境界）。正如经书中所说：‘如智者以智慧观照，见一切法皆空，识（佛教术语，指认识作用）无所执取，所以心识灭尽，种子（佛教术语，指业力的潜在力量）也灭尽。’ 外道问：‘如果说有为法（佛教术语，指由因缘和合而生的事物）没有实体和表相，那么它怎么能真实存在呢？’ 内道答：‘就像梦一样。世俗谛（佛教术语，指世俗认知的真理）的法都像梦一样，梦不是真实存在的，但也不是完全没有，也不是没有原因的。就像世俗谛的法，非有相，非无相，也非无因。’就像房屋，如果有实体和表相，在建造之前就应该能看见。如果说没有，那就不应该能看见。凭借梁、椽、地基和墙壁，房屋才能建成并发挥作用，所以不是没有原因的。因此，一切法非是有，非是无，亦非无因，所以说如梦。 外道问：‘如果一切法都像梦一样，那么老年人、青年人和中年人在拿瓶子的时候，为什么不拿叠起来的衣物等东西？拿叠起来的衣物时，为什么不也拿瓶子等东西？现在看到拿瓶子而不拿其他东西，是因为名称有固定的指代。由此可知，一切法不像梦。’ 内道答：‘名称不是实体。如果名称是实体，比如有‘瓶’这个名称，就应该立刻具有盛放乳酪等东西的作用。如果世俗聪明人说，仅仅是‘瓶’这个空名就已经具有作用，那就不应该再需要陶匠制造。就像在市场上买瓶子一样。又比如身体有三个名称：男、女、非男非女。用身体来取名，则统摄这三个名称。如果用名称来求名称，那么这三个名称就不能相互统摄。所以名称和实体是有区别的。’ ‘再比如，瓶子有声音可以听见，有颜色可以看见，瓶子的气味和触感也可以感知。这样就有了多个瓶子。而且瓶子有口、颈、底、腹，名称不是单一的，应该有多个瓶子。通过这样的观察，可知名字是虚假的，应当明白没有真实的存在。’正如佛所说的偈语： ‘世间有假名，相如热时炎，音声犹如响，世间相如梦。’ 外道问：‘你虽然用种种方法破斥法是‘有’的观点，如果说有法，那就破坏了你自己的说法。如果说是‘无’，那么你又在破斥什么呢？’ 内道答：‘如果你的法有实体和表相，我才能有所破斥。’
English
English version: No. Why is that? Because Nirvana (Wuwei) has no substance or form, therefore it is indescribable. Abandon 'existence' and abandon 'non-existence,' because both should be abandoned in order to sever the view of self (the view that there is a real 'self') and the view of what belongs to the self (views related to the 'self'), thereby attaining Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death). As it is said in the scriptures: 'As the wise see with wisdom, they see that all dharmas (Buddhist term, referring to phenomena or teachings) are empty, and consciousness (Buddhist term, referring to the function of cognition) has nothing to grasp, so consciousness ceases, and the seeds (Buddhist term, referring to the potential force of karma) also cease.' The outsider asks: 'If it is said that conditioned dharmas (Buddhist term, referring to things that arise from causes and conditions) have no substance or form, then how can they truly exist?' The insider answers: 'It's like a dream. The dharmas of conventional truth (Buddhist term, referring to truth as perceived by ordinary people) are all like dreams. Dreams are not truly existent, but they are not completely non-existent either, nor are they without cause. Like the dharmas of conventional truth, they are neither with form, nor without form, nor without cause.' Like a house, if it had substance and form, it should be visible before it is built. If it is said to have none, then it should not be visible. Relying on beams, rafters, foundations, and walls, the house can be built and function, so it is not without cause. Therefore, all dharmas are neither existent, nor non-existent, nor without cause, so it is said to be like a dream. The outsider asks: 'If all dharmas are like dreams, then why do the elderly, young people, and middle-aged people not take folded clothes, etc., when taking a bottle? Why not also take bottles, etc., when taking folded clothes? Now we see taking a bottle and not taking other things, because the name has a fixed reference. From this, it can be known that all dharmas are not like dreams.' The insider answers: 'Name is not substance. If name were substance, for example, if there is the name 'bottle,' it should immediately have the function of holding milk, cheese, etc. If worldly wise people say that the empty name 'bottle' already has a function, then there should be no need for a potter to make it. It's like buying a bottle in the market. Also, for example, the body has three names: male, female, neither male nor female. Using the body to name, then it encompasses these three names. If using name to seek name, then these three names cannot encompass each other. Therefore, name and substance are different.' 'Furthermore, for example, a bottle has a sound that can be heard, a color that can be seen, and the smell and touch of the bottle can also be perceived. Thus, there are multiple bottles. Moreover, the bottle has a mouth, neck, bottom, and belly, and the name is not singular, there should be multiple bottles. Through such observation, it can be known that names are false, and it should be understood that there is no real existence.' As the Buddha said in the verse: 'In the world there are false names, appearances like heat haze, sounds like echoes, the world's appearances are like dreams.' The outsider asks: 'Although you use various methods to refute the view that dharmas are 'existent,' if you say there are dharmas, then you are destroying your own statement. If you say they are 'non-existent,' then what are you refuting?' The insider answers: 'If your dharmas have substance and form, then I can refute something.'
Chinese
破。若本无体者。则我无所破。说曰。 大人平等相 心无有染着 亦无有不染 都无有止住 诸有体相者 有欲及断欲 成就不坏信 而舍诸邪见 蠲除邪见网 众秽悉灭尽 能弃三毒刺 勤行修正道 善察如是法 深生信敬心 信心求实法 不趣向三有 不取于无有 得证寂灭道 一切法无一 如是法无异 云何是有相 因法则无体 非相形而有 自是法不然 汝法则不成 如此不用因 汝当说体相 一则是有过 若尔则无体 五情不取尘 色法有名字 所见亦无体 以有不须作 彼法无有生 有为法无体 如此亦有方 等如梦无异 相亦无有异 此是百字论 提婆之所说 百字论一卷 现代汉语译本：驳斥。如果事物本质上没有自性（svabhāva），那么我就没有什么可以破斥的。经文说： ‘大人的平等之相，内心没有染着， 也没有不染着，完全没有任何止住。 凡是有实体和相状的，有欲望以及断除欲望， 成就不可破坏的信心，从而舍弃各种邪见。 去除邪见之网，各种污秽全部灭尽， 能够抛弃贪嗔痴三毒之刺，勤奋修行正确的道路。 善于观察这样的法，深深地生起信心和敬意， 以信心寻求真实的法，不趋向欲有（kāmadhātu）、色有（rūpadhātu）和无色有（arūpadhātu）这三有（tribhava）， 不执取于虚无，得以证悟寂灭之道（nirvana）。 一切法没有单一性，这样的法也没有差异性， 怎么能说是有相的呢？因为法则没有自性。 不是通过相状来形成的，法本身就不是这样的。 你的法则不能成立，这样就不需要原因。 你应该说说自性，如果自性是单一的，那就是一种过失。 如果这样，那就没有自性，五根（pañcendriya）不取尘境。 色法（rūpa）有名字，所见到的也没有自性。 因为存在就不需要造作，那个法没有产生。 有为法（saṃskṛta）没有自性，这样也有道理。 就像梦一样没有差异，相状也没有差异。 这是《百字论》，是提婆（Āryadeva）所说的。’ 《百字论》一卷
English
English version: Refutation. If there is no inherent existence (svabhāva), then I have nothing to refute. It says: 'The adult's state of equality, the mind has no attachment, Nor is there non-attachment, there is absolutely no abiding. All who have substance and form, have desire and the cessation of desire, Accomplish indestructible faith, and abandon all wrong views. Remove the net of wrong views, all defilements are completely extinguished, Able to discard the three poisons (triviṣa) of thorns, diligently practice the correct path. Skillfully observe such a dharma, deeply generate faith and reverence, With faith seek the true dharma, not inclining towards the three realms of existence (tribhava): desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (arūpadhātu), Not grasping at non-existence, attaining the path of nirvana. All dharmas have no oneness, such dharmas have no difference, How can there be characteristics? Because the law has no inherent existence. It is not formed by appearance, the dharma itself is not like this. Your law cannot be established, so there is no need for a cause. You should talk about inherent existence, if inherent existence is singular, then that is a fault. If so, then there is no inherent existence, the five senses (pañcendriya) do not grasp dust. Form (rūpa) has a name, what is seen also has no inherent existence. Because there is existence, there is no need to create, that dharma has no birth. Conditioned phenomena (saṃskṛta) have no inherent existence, so there is also a direction. Equal like a dream, there is no difference, the appearance also has no difference. This is the 'Hundred Verses', spoken by Āryadeva.' The 'Hundred Verses', one fascicle. --------------------------------------------------------------------------------