大般涅槃經集解 66.66

66.66

案僧亮曰：一不答名置也，二答而置也。不答而置者，止無義之問也。答而置者，去其偏著之情也。寶亮曰：自有不答，亦名置答。自有答而呵止，不為解釋，亦名置答也。佛今用後解，故云遮止莫著也。道慧記曰：我亦不說置而不答者，不答乃名置答也。又曰：亦不說不答，是置答也。又曰：亦不說置不答也，乃置而為答也。一者遮故，遮其執也。二者莫著，不聽其定著也。兩種置答，通有此二義也。又曰：遮止者，是說置答也。莫著者，是默然置答也。

Sengliang notes: "First, not answering is called set-aside. Second, answering yet setting aside. To set aside without answering is to halt meaningless questions. To answer yet set aside is to dispel their biased attachments. Baoliang says: 'There is not answering, which is also called a set-aside answer. There is also answering with a rebuke to halt [it] without explaining, which is likewise called a set-aside answer. The Buddha now employs the latter explanation; hence he says, "stopping [them] so they do not become attached."' Daohui's Records state: '"I also do not say that setting aside without answering [is it]," meaning that only not answering is called a set-aside answer. It also states: "Nor do I say that not answering is a set-aside answer." It also states: "Nor do I say that setting aside is not answering; rather, setting aside serves as an answer." First, because it stops [them]—it stops their grasping. Second, "do not become attached"—it does not permit their definite attachment. Both kinds of set-aside answers share these two meanings.' It also states: 'Stopping them is the spoken set-aside answer; not becoming attached is the silent set-aside answer.'"