瑜伽論記 5.147

5.147

四問記論者，謂一向記等四論，人四記者，於法實相，如問如來法身是真覺性等，應一向記。言爾顯了，問人果勝劣，應分別記，望無為劣望餘為勝，隱密非顯了，問義亦非一向問，問人勝劣，應詰問記，汝何所方如是展轉觀彼曲意返詰無窮，問實有情作者受者，應捨置記，法四記者，於法實相問真如常耶？應一向記，問諸有漏身中業果異熟當受生耶？潤惑盡者異熟不生，潤惑未盡者異熟當生，觀其諂意問請說法，但應返問不應開釋，問蘊實法當為有無耶？應捨置記，記謂記別，記別解說故，汎論置記有二種，或有言說，或無言說。有言說者，若言汝問此不應記，雖復有言以遮止故，名為置記，或有默然於理得勝，亦名置記，如婆秀羅默然不答奢提羅事。

The 'discourses on the four ways of answering questions' refer to the four discourses such as the categorical answer and so forth. Among the four answers regarding persons: on the true reality of dharmas, such as asking whether the Tathāgata's Dharma-body is true awakening nature and so forth, one should give a categorical answer, explicitly saying yes; when asking about the superiority or inferiority of a person's fruition, one should answer with an analytical distinction, for relative to the unconditioned it is inferior, but relative to the rest it is superior, being implicit and not explicit, and the meaning of the question is not a categorical question; when asking about a person's superiority or inferiority, one should answer with a counter-question, asking 'In what respect do you mean?', thus examining their twisted intention back and forth without end; when asking whether there is a real sentient being who is an agent or experiencer, one should set it aside without answering. Among the four answers regarding dharmas: on the true reality of dharmas, when asking 'Is tathatā permanent?', one should give a categorical answer; when asking 'Will karma, fruit, and maturation in tainted bodies be reborn?', for one whose moistening afflictions are exhausted, maturation does not arise, but for one whose moistening afflictions are not exhausted, maturation will arise; if one asks requesting an explanation of the Dharma with a deceitful intention, one should only question back and not elucidate; when asking 'Will real dharmas among the aggregates exist or not?', one should set it aside without answering. 'Answer' means answering and resolving, because it explains by resolving. Generally speaking, setting aside has two kinds: either with verbal expression or without verbal expression. With verbal expression: if one says 'Your question should not be answered', although there are words, because it prohibits, it is called an answer by setting aside; or by remaining silent one gains superiority in principle, which is also called an answer by setting aside, like Bakula remaining silent and not answering the matter of Jāṭila.