大般涅槃經疏 18.9

18.9

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.