Chinese
分别记问；三、应反诘记问；四、应舍置记问。云何应一向记问？答：若有问言：“世尊是如来、阿罗汉、正等觉、明行圆满、善逝、世间解、无上丈夫调御士、天人师、佛、薄伽梵耶？佛所说法是善说、现见、无热、应时引导、近观智者内证耶？佛弟子众具足妙行、质直行、如理行、法随法行、和敬行、随法行耶？苦集灭道是圣谛耶？一切行无常耶？一切法无我耶？涅槃寂静耶？”如是等问有无量门，应一向记：世尊是如来、阿罗汉，广说乃至涅槃是寂静等，是名应一向记问。何故此问应一向记？答：以于此问若一向记，能引义利、能引善法、能引梵行、能发通慧、能生等觉、能证涅槃，故于此问应一向记。云何应分别记问？答：若有问言：“云何为法？”得此问时应分别记：法有多种，或过去或未来或现在，或善或不善或无记，或欲界系或色界系或无色界系，或学或无学或非学非无学，或见所断或修所断或非所断。如是等法有无量门，应分别记，是名应分别记。问：何故此问应分别记？答：以于此问若分别记，能引义利、能引善法、能引梵行、能发通慧、能生等觉、能证涅槃，故于此问应分别记。云何应反诘记问？答：若有问言：“为我说法。”得此问时应反诘记：法有多种，汝问何法？为过去为未来为现在，为 现代汉语译本 分别回答问题有四种方式：一、应该直接回答的问题；二、应该分别回答的问题；三、应该反问的问题；四、应该搁置的问题。什么问题应该直接回答呢？回答：如果有人问：‘世尊（Bhagavan，指佛陀）是如来（Tathagata，指佛的称号之一）、阿罗汉（Arhat，指断尽烦恼的圣者）、正等觉（Samyaksambuddha，指完全觉悟的佛陀）、明行圆满（Vidya-charana-sampanna，指具有智慧和德行的圆满者）、善逝（Sugata，指以善妙的方式逝去者）、世间解（Lokavidu，指了解世间一切事理者）、无上丈夫调御士（Anuttara-purisa-damma-sarathi，指无上的调御丈夫）、天人师（Sasta deva-manussanam，指天人和人类的导师）、佛（Buddha，指觉悟者）、薄伽梵（Bhagavan，指世尊）吗？佛所说的法是善说、现见（可以直接体验的）、无热（没有烦恼的）、应时引导（适合时机的引导）、近观（引导人们仔细观察）、智者内证（智者自己可以证悟）的吗？佛的弟子们具足妙行、质直行（正直的行为）、如理行（符合真理的行为）、法随法行（依照佛法的行为）、和敬行（和谐恭敬的行为）、随法行（遵循佛法的行为）吗？苦集灭道（duhkha-samudaya-nirodha-marga，指四圣谛）是圣谛吗？一切行（samskara，指一切有为法）是无常的吗？一切法（dharma，指一切事物和现象）是无我的吗？涅槃（Nirvana，指寂灭的境界）是寂静的吗？’像这样的问题有无数种，应该直接回答：世尊是如来、阿罗汉，一直到涅槃是寂静等等。这叫做应该直接回答的问题。为什么这些问题应该直接回答呢？回答：因为对于这些问题，如果直接回答，能够带来利益、能够带来善法、能够带来梵行（清净的行为）、能够启发智慧、能够产生正觉、能够证得涅槃，所以对于这些问题应该直接回答。 什么问题应该分别回答呢？回答：如果有人问：‘什么是法？’得到这个问题时应该分别回答：法有多种，或者过去或者未来或者现在，或者善或者不善或者无记（非善非恶），或者欲界系（属于欲界的）或者**系（应为色界系，属于色界的）或者无**系（应为无色界系，属于无色界的），或者学（有待学习的）或者无学（无需再学习的）或者非学非无学（既非有待学习也非无需再学习的），或者见所断（通过见道断除的）或者修所断（通过修道断除的）或者非所断（无法断除的）。像这样的法有无数种，应该分别回答，这叫做应该分别回答的问题。问：为什么这些问题应该分别回答呢？答：因为对于这些问题，如果分别回答，能够带来利益、能够带来善法、能够带来梵行、能够启发智慧、能够产生正觉、能够证得涅槃，所以对于这些问题应该分别回答。 什么问题应该反问呢？回答：如果有人问：‘请为我说法。’得到这个问题时应该反问：法有多种，你问的是什么法？是过去、未来还是现在？
English
English version There are four ways to answer questions respectively: 1. Questions that should be answered directly; 2. Questions that should be answered separately; 3. Questions that should be asked back; 4. Questions that should be put aside. What questions should be answered directly? Answer: If someone asks: 'Is the World-Honored One (Bhagavan, referring to the Buddha) the Tathagata (one of the titles of the Buddha), the Arhat (referring to a saint who has exhausted all afflictions), the Samyaksambuddha (referring to the fully enlightened Buddha), the Vidya-charana-sampanna (referring to the one who is complete with wisdom and virtue), the Sugata (referring to the one who has gone in a good way), the Lokavidu (referring to the one who understands all the principles of the world), the Anuttara-purisa-damma-sarathi (referring to the unsurpassed charioteer who tames), the Sasta deva-manussanam (referring to the teacher of gods and humans), the Buddha (referring to the enlightened one), the Bhagavan (referring to the World-Honored One)? Is the Dharma spoken by the Buddha well-spoken, directly visible (can be experienced directly), without heat (without烦恼), guiding in due time (guidance suitable for the occasion), close observation (guiding people to observe carefully), and inwardly realized by the wise? Do the disciples of the Buddha possess wonderful conduct, upright conduct, conduct in accordance with reason, conduct in accordance with the Dharma, harmonious and respectful conduct, and conduct in accordance with the Dharma? Are the Four Noble Truths (duhkha-samudaya-nirodha-marga) the Noble Truths? Are all conditioned things (samskara) impermanent? Are all dharmas (dharma) without self? Is Nirvana (Nirvana) peaceful?' There are countless such questions, and they should be answered directly: The World-Honored One is the Tathagata, the Arhat, and so on until Nirvana is peaceful, etc. This is called a question that should be answered directly. Why should these questions be answered directly? Answer: Because if these questions are answered directly, they can bring benefits, bring good Dharma, bring pure conduct (梵行), inspire wisdom, generate enlightenment, and attain Nirvana, so these questions should be answered directly. What questions should be answered separately? Answer: If someone asks: 'What is Dharma?' When you get this question, you should answer separately: There are many kinds of Dharma, either past, future, or present, either good, bad, or neutral (neither good nor bad), either belonging to the desire realm (欲界系), the form realm (色界系), or the formless realm (无色界系), either learning (有待学习的), non-learning (无需再学习的), or neither learning nor non-learning (既非有待学习也非无需再学习的), either to be abandoned by seeing (通过见道断除的), to be abandoned by cultivation (通过修道断除的), or not to be abandoned (无法断除的). There are countless kinds of such dharmas, and they should be answered separately. This is called a question that should be answered separately. Question: Why should these questions be answered separately? Answer: Because if these questions are answered separately, they can bring benefits, bring good Dharma, bring pure conduct, inspire wisdom, generate enlightenment, and attain Nirvana, so these questions should be answered separately. What questions should be asked back? Answer: If someone asks: 'Please explain the Dharma to me.' When you get this question, you should ask back: There are many kinds of Dharma, what kind of Dharma are you asking about? Is it past, future, or present? --------------------------------------------------------------------------------
Chinese
善为不善为无记，为欲界系为色界系为无色界系，为学为无学为非学非无学，为见所断为修所断为非所断。如是等法有无量门，应反诘记，是名应反诘记。问：何故此问应反诘记？答：以于此问若反诘记，能引义利、能引善法、能引梵行、能发通慧、能生等觉、能证涅槃，故于此问应反诘记。云何应舍置记问？答：若有问言：“世间常耶、无常耶、亦常亦无常耶、非常非无常耶？世间有边耶、无边耶、亦有边亦无边耶、非有边非无边耶？命者即身耶、命者异身耶？如来死后有耶、非有耶、亦有亦非有耶、非有非非有耶？”于如是等不应理问，应舍置记。谓应记言：佛说此问，是不应记，常无常等不应理故。是名应舍置记。问：何故此问应舍置记？答：以于此问若舍置记，能引义利、能引善法、能引梵行、能发通慧、能生等觉、能证涅槃，故于此问应舍置记。如世尊说： “初应一向记， 次应分别记， 三应反诘记， 四应舍置记。 于如此四问， 知次而记者， 引义利善法， 及梵行纯净。 甚深难降伏， 知义非义俱， 舍非义取义， 审观名智者。” 四种施者，一者有施，施者清净，受者不清净；二者有施，受者清净，施者不清净；三者有施，施者、受者俱清净；四者有施 现代汉语译本 善的行为、不善的行为、还是无记的行为，是属于欲界所系缚的、不系缚的、还是无系缚的，是属于有学的、无学的、还是非学非无学的，是属于见所断的、修所断的、还是非所断的。像这样的法有无量的门径，应该反过来诘问记录，这叫做应该反诘记录。问：为什么这个问题应该反诘记录？答：因为对于这个问题，如果反诘记录，能够引导义利、能够引导善法、能够引导梵行（清净的行为）、能够启发通达的智慧、能够产生正确的觉悟、能够证得涅槃（解脱），所以对于这个问题应该反诘记录。怎么样是应该舍弃不回答的记录呢？答：如果有人问：‘世间是常住的吗、无常的吗、亦常亦无常吗、非常非无常吗？世间是有边际的吗、无边际的吗、亦有边际亦无边际吗、非有边际非无边际吗？命和身体是同一个吗、命和身体是不同的吗？如来（佛）死后是存在的吗、不存在的吗、亦存在亦不存在吗、非存在非非存在吗？’对于像这样不合道理的问题，应该舍弃不回答。就是应该记录说：佛说这个问题，是不应该回答的，常无常等等是不合道理的缘故。这叫做应该舍弃不回答的记录。问：为什么这个问题应该舍弃不回答？答：因为对于这个问题，如果舍弃不回答，能够引导义利、能够引导善法、能够引导梵行、能够启发通达的智慧、能够产生正确的觉悟、能够证得涅槃，所以对于这个问题应该舍弃不回答。就像世尊（佛）所说： ‘最初应该一向地回答，其次应该分别地回答， 第三应该反诘地回答，第四应该舍弃不回答。 对于如此四种问题，知道次第而回答的， 能够引导义利善法，以及梵行纯净。 甚深难以调伏，知道义和非义都存在， 舍弃非义而取义，审慎观察名为智者。’ 四种布施者，第一种是有布施，布施者清净，接受者不清净；第二种是有布施，接受者清净，布施者不清净；第三种是有布施，布施者、接受者都清净；第四种是有布施
English
English version Whether a deed is wholesome, unwholesome, or neutral; whether it is bound to the desire realm, unbound, or without bonds; whether it belongs to the realm of learning, non-learning, or neither learning nor non-learning; whether it is to be abandoned by seeing, by cultivation, or is not to be abandoned. Such dharmas (teachings, phenomena) have countless approaches, and should be questioned back and recorded, this is called recording by counter-questioning. Question: Why should this question be recorded by counter-questioning? Answer: Because if this question is recorded by counter-questioning, it can lead to benefit, lead to wholesome dharmas, lead to Brahmacarya (pure conduct), inspire penetrating wisdom, generate perfect enlightenment, and realize Nirvana (liberation), therefore this question should be recorded by counter-questioning. How should a question be abandoned and not recorded? Answer: If someone asks: 'Is the world eternal, impermanent, both eternal and impermanent, or neither eternal nor impermanent? Is the world finite, infinite, both finite and infinite, or neither finite nor infinite? Is the life force the same as the body, or is the life force different from the body? Does the Tathagata (Buddha) exist after death, not exist, both exist and not exist, or neither exist nor not exist?' Such unreasonable questions should be abandoned and not answered. That is, it should be recorded that the Buddha said that such questions should not be recorded, because eternity, impermanence, etc., are unreasonable. This is called recording by abandoning. Question: Why should this question be abandoned and not recorded? Answer: Because if this question is abandoned and not recorded, it can lead to benefit, lead to wholesome dharmas, lead to Brahmacarya, inspire penetrating wisdom, generate perfect enlightenment, and realize Nirvana, therefore this question should be abandoned and not recorded. As the World Honored One (Buddha) said: 'First, one should record directly, Second, one should record by distinguishing, Third, one should record by counter-questioning, Fourth, one should record by abandoning. For these four types of questions, Knowing the order and recording, Leads to benefit, wholesome dharmas, And pure Brahmacarya. Profound and difficult to subdue, Knowing both meaning and non-meaning, Abandoning non-meaning and taking meaning, Careful observation is called wisdom.' Four types of givers: the first is when there is giving, the giver is pure, and the receiver is impure; the second is when there is giving, the receiver is pure, and the giver is impure; the third is when there is giving, both the giver and the receiver are pure; the fourth is when there is giving --------------------------------------------------------------------------------
Chinese
，施者、受者俱不清净。云何有施，施者清净、受者不清净？答：如世尊说：苾刍当知，若有施主具净戒住律仪，有依见、有果见，依如是见说如是言：“决定有施、有果异熟。”能受施者不具净戒不住律仪，无依见、无果见，依如是见说如是言：“决定无施、无果异熟。”是名有施，施者清净、受者不清净。何故此施，施者清净、受者不清净？答：诸支分、诸资粮，施者应修集。彼支分、彼资粮，施者成就。诸支分、诸资粮，受者应修集。彼支分、彼资粮，受者不成就。是故此施，施者清净、受者不清净。云何有施，受者清净、施者不清净？答：如世尊说：苾刍当知，若有施主不具净戒不住律仪，无依见、无果见，依如是见说如是言：“决定无施、无果异熟。”能受施者具净戒住律仪，有依见、有果见，依如是见说如是言：“决定有施、有果异熟。”是名有施，受者清净、施者不清净。何故此施，受者清净、施者不清净？答：诸支分、诸资粮，施者应修集。彼支分、彼资粮，施者不成就。诸支分、诸资粮，受者应修集。彼支分、彼资粮，受者成就。是故此施，受者清净、施者不清净。云何有施，施者、受者俱清净？答：如世尊说：苾刍当知，若有施者具净戒住律仪，有依见、有果见，依如是见说如是言：“决定有施 现代汉语译本 ，施者和受者都不清净。什么情况下有布施，而施者清净，受者不清净呢？回答：就像世尊所说：‘比丘（Bhikkhu，佛教出家众）应当知道，如果施主具备清净的戒律，安住于律仪，有正确的见解，相信业果报应，依据这样的见解说这样的话：“确实有布施，有果报和异熟果。”’而接受布施的人不具备清净的戒律，不安住于律仪，没有正确的见解，不相信业果报应，依据这样的见解说这样的话：‘确实没有布施，没有果报和异熟果。’这称为有布施，施者清净，受者不清净。为什么这种布施，施者清净，受者不清净呢？回答：那些（关于布施的）要素和资粮，施者应该修集。那些要素和资粮，施者成就了。那些要素和资粮，受者应该修集。那些要素和资粮，受者没有成就。所以这种布施，施者清净，受者不清净。 什么情况下有布施，而受者清净，施者不清净呢？回答：就像世尊所说：‘比丘（Bhikkhu，佛教出家众）应当知道，如果施主不具备清净的戒律，不安住于律仪，没有正确的见解，不相信业果报应，依据这样的见解说这样的话：“确实没有布施，没有果报和异熟果。”’而接受布施的人具备清净的戒律，安住于律仪，有正确的见解，相信业果报应，依据这样的见解说这样的话：‘确实有布施，有果报和异熟果。’这称为有布施，受者清净，施者不清净。为什么这种布施，受者清净，施者不清净呢？回答：那些（关于布施的）要素和资粮，施者应该修集。那些要素和资粮，施者没有成就。那些要素和资粮，受者应该修集。那些要素和资粮，受者成就了。所以这种布施，受者清净，施者不清净。 什么情况下有布施，施者和受者都清净呢？回答：就像世尊所说：‘比丘（Bhikkhu，佛教出家众）应当知道，如果施者具备清净的戒律，安住于律仪，有正确的见解，相信业果报应，依据这样的见解说这样的话：“确实有布施