Ted Wrigley's answer is the right one in my opinion, and I will just quote an example here.
One person may still have self view and is therefore within the ignorance bubble or "world" of self view.
In SN 44.10, Vacchagotta, who had deeply entrenched self view and who was then incapable of understanding dependent origination or anatta, asked the Buddha whether there is a self or there isn't a self.
The Buddha did not want to mislead him by saying there is a self (i.e. eternalism), and also did not want to confuse him by saying there isn't a self (i.e. annihilationism). The Buddha could also see that Vacchagotta was not capable of understanding dependent origination and anatta at that point in time. So, he just kept silent.
For such persons, the Buddha employed skillful means (upaya) by teaching reflections such as the one below so that they may abandon the habit of misconduct and cultivate virtue.
This is skillful means because thinking "I am", associating self with the five aggregates and pondering a future state of self (such as rebirth), is based on conceit and also self view. However, the Buddha still employed it in a skillful way, despite it being inconsistent with the higher practice associated with anatta.
Telling lies to mislead others for malevolent reasons or for personal gain is just like injuring others with a knife. However, in this case, the Buddha is using the "knife" like a skillful surgeon to remove the tumour of misconduct. This is teaching the right view with effluents according to MN 117.
“And for the sake of what benefit should a woman or a man, a
householder or one gone forth, often reflect thus: ‘I am the owner of
my kamma, the heir of my kamma; I have kamma as my origin, kamma as my
relative, kamma as my resort; I will be the heir of whatever kamma,
good or bad, that I do’? People engage in misconduct by body, speech,
and mind. But when one often reflects upon this theme, such misconduct
is either completely abandoned or diminished. It is for the sake of
this benefit that a woman or a man, a householder or one gone forth,
should often reflect thus: ‘I am the owner of my kamma, the heir of my
kamma; I have kamma as my origin, kamma as my relative, kamma as my
resort; I will be the heir of whatever kamma, good or bad, that I do.’
Meanwhile, for a more advanced practitioner like Bahiya, the Buddha taught anatta. This is teaching the noble right view according to MN 117.
"Then, Bāhiya, you should train yourself thus: In reference to the
seen, there will be only the seen. In reference to the heard, only the
heard. In reference to the sensed, only the sensed. In reference to
the cognized, only the cognized. That is how you should train
yourself. When for you there will be only the seen in reference to the
seen, only the heard in reference to the heard, only the sensed in
reference to the sensed, only the cognized in reference to the
cognized, then, Bāhiya, there is no you in connection with that. When
there is no you in connection with that, there is no you there. When
there is no you there, you are neither here nor yonder nor between the
two. This, just this, is the end of stress (suffering)."