法華義疏 8.178

8.178

第二釋名門者，竺法護所翻名「往古品」，此從初為名。羅什師所譯稱「化城喻」，即從後文受稱。但二名各有一義，題往古者得顯過去結緣之始，標化城明現在破執之終也。但往古意通漫、破執義奢；化城語別斥病切要，以其無而忽有故稱為化，防非却敵稱之曰城，曉喻下根明昔果非真則是開方便門，進至寶所謂顯真實義，直製此名具得開權顯實故執斷疑亡，故云化城喻品也。

Regarding the second heading on explaining the title: the translation by Dharmarakṣa is titled "Chapter on Antiquity," which takes its name from the beginning. The translation by Master Kumārajīva is titled "Parable of the Conjured City," which takes its name from the subsequent text. Yet both titles each possess a particular meaning: entitling it "Antiquity" brings to light the beginning of establishing connections in the past, while designating it "Conjured City" clarifies the final eradication of attachments in the present. However, the sense of "Antiquity" is broadly general, and its meaning of eradicating attachments is diffuse; the phrase "Conjured City" specifically rebukes the affliction in a crucial manner: because what was nonexistent suddenly comes into existence, it is called "conjured"; because it defends against wrongs and repels enemies, it is called a "city." Instructing those of inferior faculties to clarify that the former fruit was not real is opening the door of expedient means; advancing to the treasure is illuminating the real meaning. Devising this title directly completely achieves the opening of the provisional and revealing of the real, so that attachments are severed and doubts vanish; hence it is called "Parable of the Conjured City Chapter."