妙法蓮華經文句 7.35

7.35

"Conjured" is what is produced by spiritual power; because of spiritual power, what does not exist suddenly appears—this is called conjured. Guarding against errors and defending against enemies is called a "city." Inwardly matching the nirvāṇa of the two vehicles, it is produced by expedient wisdom. By the power of expedient wisdom, where there is nothing, it is spoken of as existing; using the teaching as the conjuration to guard against thought and defend against views is called nirvāṇa. Giving rest and drawing them forward, it is not actually ultimate, yet it is spoken of as extinction. Because it is an expedient, provisional setup, it is called a "conjured city." The simile is as explained previously. This is the explanation according to causes and conditions. In terms of the teachings: according to the meaning of the Tripiṭaka [teaching], one gives rise to the conception of safety and the conception of extinction regarding nirvāṇa. According to the shared teaching, the two vehicles are the same as in the Tripiṭaka; bodhisattvas are not so: the Mahāprajñāpāramitopadeśa says that like a father crossing a peril, with one foot inside the city and one foot outside the gate, because he remembers his wife and children, he enters the peril from the city, vowing to support the remaining habits to enter birth and death, without taking emptiness as realization. The distinctive teaching does not say that the city is like a conjuration, but uses the city to defend against peril, passing straight through the city gate, taking the city as an expedient to sever the delusions of view and thought, not saying that this is ultimate. The perfect teaching knows that there are neither thieves nor sickness, nor is there need for a city; hence it is called a conjured city. Here, it is the intention of the perfect teaching; therefore it is titled the "Parable of the Conjured City Chapter." The origin and traces, and contemplation of mind, are not recorded.