法華玄贊義決 1.300

1.300

正為無學談其昔事，權令得息，求欲暫息，為趣空所令趣向大，今更餘義對治有學，不定之人堪能向大，有定之者，執彼無學所得涅槃，將為究竟，作意欣趣。今佛為說彼非實滅，猶如化城，所以昔日說為涅槃者，是我方便令退，且入假涅槃城使得息疲，過此城後，令入大涅槃城珍寶處故，令有學知捨此求大，故為對治說作化城。而為對治，非是即今第四人者說作化城更便求入，應如文釋，與理不違。愚見若斯，更悕妙釋。

It is specifically for the sake of the aśaikṣa that their past affairs are discussed, provisionally causing them to obtain rest. Desiring a temporary rest, in order to proceed to the place of emptiness, causing them to proceed toward the Great [Vehicle]; now, through further meaning, to remedy the śaikṣa: persons of indeterminate [lineage] are capable of proceeding toward the Great [Vehicle], whereas those of determinate [lineage] grasp the nirvāṇa attained by the aśaikṣa, taking it to be ultimate and intentionally aspiring toward it. Now the Buddha speaks to them, saying that it is not true cessation, but like a phantom city. The reason it was spoken of as nirvāṇa in the past was my expedient to cause them to withdraw and provisionally enter the provisional city of nirvāṇa so that they could rest from fatigue; after passing this city, it is to cause them to enter the city of great nirvāṇa, the place of jewels. Hence, causing the śaikṣas to know to abandon this and seek the Great [Vehicle], it is spoken of as a phantom city as an antidote. Being an antidote, it is not that the fourth person right now is spoken of as a phantom city and immediately seeks to enter it. It should be explained according to the text, without contradicting reason. Such is my humble view; I look forward to further wonderful explanations.