妙法蓮華經玄贊 7.337

7.337

若安慧師，即無學位解脫道等諸無漏心、世間定心，皆有法執，所證擇滅名為化城。餘人求之，理增上慢。論說具足煩惱性眾生所起，故非無學。又有釋言，此是世間凡夫所執所得世間三摩跋提；六行所得假非擇滅謂真涅槃。佛說二乘無學所得擇滅涅槃方便令入，猶如化城，中路息苦、擬向寶所，尚非真滅，況汝凡夫所得世間假解三昧，執實滅耶？有學之人不起此執，凡夫有故。下言導師知無疲倦即滅化城，云向者大城是我化作，說化滅化破執二乘涅槃實城，為滅凡夫所執城故。此中應如護法等解。

According to Master Sthiramati, in the path of liberation and other states of the non-trainee level, all untainted minds and worldly meditative minds possess attachment to dharmas, and the analytical cessation they realize is termed the conjured city. When other people seek it, it constitutes the arrogance of superiority regarding principle. The treatise states that it is generated by sentient beings endowed with afflictive nature; hence it does not belong to non-trainees. There is another explanation stating: this refers to what is grasped by worldly ordinary beings, the worldly samāpatti they attain; taking the provisional non-analytical cessation attained through the six practices to be true nirvāṇa. The Buddha stated that the nirvāṇa of analytical cessation attained by the non-trainees of the two vehicles is an expedient means causing them to enter, which is like a conjured city—resting from suffering halfway along the road in anticipation of heading toward the jewel cache—and is still not true cessation; how much less could the worldly, provisional understanding and samādhi attained by you ordinary beings be grasped as real cessation? Trainees do not generate this clinging; it exists only in ordinary beings. Below it says that the guide, knowing they are free from fatigue, dissolves the conjured city, saying: 'The great city earlier was conjured by me.' Speaking of conjuring and dissolving what was conjured refutes the clinging to the two vehicles' nirvāṇa as a real city, in order to dissolve the city clung to by ordinary beings. In this matter, one should follow the interpretation of Dharmapāla and others.