妙法蓮華經玄贊 7.336

7.336

二者論解為對治七種具足煩惱性眾生，有七種增上慢中第四有定人，實無而有增上慢，以有世間三昧三摩跋提，實無涅槃而生涅槃想，對治此故說化城喻。又云第四人者，方便令入涅槃城故。涅槃城者，諸禪三昧城。過彼城已，令入大涅槃城。故有定人者，彼已得定諸有學凡夫人，今說往事令憶念故。此所起慢，或欲界分別、或上界煩惱。三昧城者，謂有學凡夫專心所求，在無學身盡無生智後，世間禪定所變解脫離能變無，總名三昧。此定有漏，名為世間。此中意說，佛說三事名大般涅槃，三乘同得擇滅解脫，即是無學解脫道中所證生空理。由此後時惑苦不生，名為解脫。佛說此解脫名為化城。生空智證名為暫入，以息眾苦故言方便入涅槃城，後引至寶所方至大涅槃城。二乘之人加行智求變作此相，至於無學解脫道中正證解脫，都無分別種種之想。出解脫道後，世間定心重緣所得，以心麁故不知真智所證之法，但見加行所求涅槃解脫相狀便謂涅槃，謂有實滅。豈非彼解是世間定，故言以有世間三昧，實無涅槃而生涅槃想。凡夫有學聞此假解，不識知故，謂有實涅槃，起堅執心作意欣趣。故今破之，說彼所證猶如化城，尚為不實、不應趣求，況在無學假所變耶。如二乘人所起四倒正智證生空猶未起執，後時觀前正智行相不親得故，乃見加行所求行相，便謂為真遂起四倒。此亦如是，非無漏心及世間定皆是法執，出彼心後方起執故。此護法義。

Second, according to the treatise's explanation, in order to cure the seven types of sentient beings possessed of afflictive nature, among the seven kinds of arrogance of superiority, the fourth is the person possessed of meditation, who has the arrogance of superiority of claiming what they do not truly possess. Because of possessing worldly samādhi and samāpatti, they lack true nirvāṇa yet conceive the idea of nirvāṇa; in order to cure this, the parable of the conjured city is spoken. It is also said that the fourth kind of person is [addressed] because [the Buddha] causes them to enter the city of nirvāṇa through expedient means. The city of nirvāṇa refers to the city of dhyānas and samādhis. Having passed beyond that city, he causes them to enter the city of great nirvāṇa. Therefore, 'persons possessed of meditation' refers to those trainees (śaikṣas) and ordinary beings who have already attained meditation; past events are now told to cause them to recall this. The arrogance they generate may be conceptualization in the desire realm or afflictions in the higher realms. The 'city of samādhi' means that which is single-mindedly sought by trainees and ordinary beings: after the non-trainee (aśaikṣa) attains the knowledge of destruction and non-arising, the liberation transformed by worldly dhyāna cannot exist apart from what transforms it, so it is collectively named samādhi. This meditation is tainted, hence called 'worldly'. The intent stated here is that the Buddha spoke of three things as Mahāparinirvāṇa, and the three vehicles equally attain analytical cessation and liberation, which is precisely the principle of emptiness of persons realized within the non-trainee's path of liberation. Because afflictions and suffering do not arise subsequently from this, it is called liberation. The Buddha calls this liberation the 'conjured city'. Realizing it through the knowledge of personal emptiness is called 'entering temporarily'; because it rests all suffering, it is said that they 'enter the city of nirvāṇa by expedient means'; later, being guided to the jewel cache, they finally reach the city of great nirvāṇa. Practitioners of the two vehicles seek through preparatory knowledge and transform it into this appearance; when arriving at the direct realization of liberation in the non-trainee's path of liberation, they have no conceptual thoughts whatsoever. After emerging from the path of liberation, the worldly meditative mind cognizes anew what was attained, and because this mind is coarse, it does not know the dharma realized by true knowledge, but merely seeing the forms of nirvāṇa and liberation sought in the preparatory stage, it takes it to be nirvāṇa and believes there is real cessation. Is that understanding not worldly meditation? Hence it is said: 'Because of possessing worldly samādhi, they lack true nirvāṇa yet conceive the idea of nirvāṇa.' When ordinary beings and trainees hear of this provisional understanding, because they do not recognize it, they believe there is a real nirvāṇa and generate a firm clinging mind, intentionally delighting in and aspiring to it. Therefore, it is refuted now, explaining that what they realize is like a conjured city, which is still unreal and should not be aspired to, let alone the provisional transformations made in the state of the non-trainee! Just as in the four inversions generated by practitioners of the two vehicles, while directly realizing personal emptiness with true knowledge they do not yet generate attachment, but later, because they do not directly grasp the functional forms of the preceding true knowledge, they perceive the functional forms sought in the preparatory stage and take them to be real, consequently giving rise to the four inversions. This is also like that; it is not that the untainted mind and worldly meditation are themselves attachment to dharmas, for it is only after emerging from that mind that attachment arises. This is the interpretation of Dharmapāla.