妙法蓮華經玄贊 4.84

4.84

贊曰：覆罪也。玉內有病為瑕，玉外有疾為玼，犯戒亦爾。世譏嫌如玼，內起過如瑕，身語過如玭，即缺也；內心過如瑕，即前漏也。犯性罪名瑕，犯遮罪名玼。其玉外病應為「玼」字。今為疵者，法內之人有煩惱病，如玉有瑕，喻、法合說。疵者病故護惜不陳，覆藏己失。酒滓曰糟，極沈濁故。米糩名糠，輕無用故。不但小智，背法自行，佛威拂之令避廗去，恐聞妙法誹謗增罪、於彼無益，故威逼之令其起去。

The Eulogy says: This is concealing sin. A flaw inside jade is *xia* (blemish); a defect on the outside of jade is *ci* (stain); violating precepts is also like this. Worldly reproach is like *ci*; transgressions arising internally are like *xia*. Transgressions of body and speech are like *ci*, which are 'flaws' (que); transgressions of the internal mind are like *xia*, which are the aforementioned 'breaches' (lou). Transgressing natural offenses is called *xia*; transgressing prescribed offenses is called *ci*. The character for a defect on the outside of jade should be the character *ci* (玼). Now it is written as *ci* (疵) because persons within the Dharma have afflictive sicknesses, just as jade has blemishes—the metaphor and the Dharma are stated together. *Ci* means illness; therefore, they guarded and cherished them without revealing them, concealing their own faults. The dregs of liquor are called *zao* (lees), because they are extremely sunken and turbid. The husks of rice are called *kang* (bran), because they are light and useless. Not only having small wisdom, they turned their backs on the Dharma and acted on their own; the Buddha's majesty brushed them away, causing them to withdraw and leave. Fearing that hearing the wonderful Dharma they would slander it and increase their sin, which would be of no benefit to them, he therefore pressed them with majesty to cause them to rise and depart.