大般涅槃經集解 39.102

39.102

案僧亮曰：釋上義也。眾生著有，佛明非有，說假有以汲之，為令眾生知假有非有。若不知非有，佛亦不說假有。何者？雖復假實不同，為患是一，何須說也。僧宗曰：向反常說，令迴其解，云如來隨方釋化，為益不同也。寶亮曰：凡夫要約世諦故，乃識萬法無也。故云為令眾生得第一義，故說世諦也。

Sengliang says: This explains the meaning above. Sentient beings cling to existence, and the Buddha clarifies non-existence; he speaks of provisional existence to draw them out, in order to cause sentient beings to know that provisional existence is non-existent. If they do not know non-existence, the Buddha also does not speak of provisional existence. Why? Although provisional and real differ, as afflictions they are the same; why would he need to speak of them? Sengzong says: The statements contrary to convention spoken earlier were to make them turn their understanding, showing that the Tathāgata transforms in accordance with circumstances, with different benefits. Baoliang says: Ordinary persons must rely on conventional truth to recognize the non-existence of the myriad dharmas. Therefore it says that in order to cause sentient beings to attain the ultimate truth, he speaks conventional truth.