大般涅槃經疏 18.9

18.9

「如來普為」下，第二總釋。總成前意，故知言有不有、言無不無，皆為利益，悉皆無定，隨國土人其相不同，是故輕重、犯不犯異。「善男子一切世諦」下，第三總結釋。皆以生死為世，涅槃為第一義。有時說世謂第一義，或說諸法空寂即是生死謂說第一義，或說妙有常住即是第一義，人謂是生死。如來說空欲明不空、說有欲明不有，眾緣皆作有無之見。

From "The Tathāgata universally for the sake of" onwards, second is the general explanation. It generally establishes the previous intent, showing that speaking of existence is not existence, and speaking of non-existence is not non-existence; they are all for the sake of benefit and are entirely unfixed. In accordance with lands and people, their characteristics differ; therefore, severity and lightness, transgression and non-transgression differ. From "Good son, all conventional truths" onwards, third is the general concluding explanation. All take saṃsāra as conventional and nirvāṇa as the paramārtha. Sometimes conventional [truth] is spoken of and taken to be the paramārtha; sometimes the emptiness and quiescence of all phenomena is spoken of, which is precisely saṃsāra taken as speaking of the paramārtha; or wondrous existence and permanent abiding are spoken of as the paramārtha, which people take to be saṃsāra. The Tathāgata speaks of emptiness intending to clarify non-emptiness, and speaks of existence intending to clarify non-existence; conditioned beings all form views of existence and non-existence.