For didactic reasons not only did he teach topics such as the substrate consciousness, but also:
He taught by saying I and mine, although
Free from the view of an identity.
And likewise, though things lack inherent truth,
He taught provisionally that they exist. (6.44)
Although he had relinquished any ego and mine by leaving behind the identity view in its entirety, as worldly convention uses terms such as I and mine as a means of communication, the Illustrious One taught using the expressions I and mine. Similarly, although things do not have an intrinsic nature, teaching that they exist can be a means for leading the worldly to understanding, and thus he taught their existence.
As stated at length in the Verses Agreeing with the Pūrvaśaila School:
If the guides of the world
Did not conform with the world,
Nobody would know about Buddha
Or the Buddhist teachings.
While knowing that the aggregates,
Elements and sense fields are of one nature,
He taught about the three realms
To accord with the world.
Though phenomena are unnameable,
He expressed himself to beings
Using an inconceivable variety of terms
To accord with the world.
He taught the non-existence of things,
While dwelling in the nature of awakening
Where there is no non-existence at all,
To accord with the world.
Though seeing no objects nor non-objects,
The supreme of speakers professed
Cessation and the ultimate truth
To accord with the world.
Though being without destruction and creation
Things are equal in the realm of phenomena,
He taught about the inferno of the aeon
To accord with the world.
Although the nature of sentient beings
Is not observed throughout the three times,
He taught about the characters of beings
To accord with the world.1
Title
Chapter 1: Pramuditā
