注大乘入楞伽經 5.16

5.16

言如來四種言說者：一謂隨問而答，名為一向。如問：一切眾生悉生死也？應一向答：悉皆生死。二謂如有問者，反問令答，名為反詰。三謂根熟問者廣為分別。如問一切眾生死復生也？應當分別，有煩惱者死而復生，無煩惱者死已不生。四謂折伏外道故須置答。如問身與煩惱、雞子雞母孰為先後？故止而不答也。如數論計有，勝論計非有，言諸外道有無等見，皆不可記。

Regarding the Tathāgata's four kinds of discourse: First is answering in accordance with the question, which is called direct. For example, if asked: "Do all sentient beings undergo birth and death?", one should answer directly: "All undergo birth and death." Second is, if there is a questioner, asking back to make them answer, which is called counter-questioning. Third is extensively distinguishing for a questioner whose faculties are mature. For example, if asked: "Do all sentient beings die and then get reborn?", one should distinguish: "Those with defilements die and are reborn; those without defilements, having died, are not reborn." Fourth is setting aside the answer in order to subdue non-Buddhists. For example, if asked whether the body and defilements, or the egg and the hen, are earlier or later, one halts and does not answer. Just as the Sāṃkhya asserts existence and the Vaiśeṣika asserts non-existence, the various views of existence and non-existence held by non-Buddhists are all undeclared.