法華玄贊義決 1.298

1.298

如求三車將為勢力，說火宅喻令其生厭不令更求，別說三車而為對治，既有定人，實無涅槃而有增上慢，以有世間三昧三摩跋提，實無涅槃而生涅槃想，對治此說化城譬喻。應知既有學執世間三昧以為涅槃，實非涅槃，名增上慢。今即為說世間三昧名為化城，應如火宅令厭不取，如何得云第四人者，方便令入涅槃城故。若是取世間三昧名為涅槃，豈不增彼執耶？又不知化求入彼城，既說為化，如何勤求後方向大？

Just as those who seek the three carts take them as powerful, and the parable of the burning house is spoken to cause them to feel revulsion and not seek further, and the three carts are separately spoken of as an antidote; since there are determinate persons who truly have no nirvāṇa but possess overweening pride, taking worldly samādhi and samāpatti, where there is truly no nirvāṇa, to conceive the notion of nirvāṇa, to remedy this the parable of the phantom city is spoken. One should know that since there are śaikṣas who grasp worldly samādhi as nirvāṇa when it is truly not nirvāṇa, this is called overweening pride. Now, speaking of worldly samādhi as the phantom city for their sake should be like the burning house, causing them to feel revulsion and not grasp it; how can it be said that as for the fourth person, it is in order to expediently cause them to enter the city of nirvāṇa? If worldly samādhi is grasped as nirvāṇa, would that not increase their attachment? Furthermore, without knowing it is a phantom, they seek to enter that city; since it is spoken of as a phantom, how could they diligently seek it and only later direct themselves toward the Great [Vehicle]?