[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 6.8 # 妙法蓮華經玄贊 6.8 妙法蓮華經玄贊 6.8 - **Language:** Classical Chinese ### [6.8](https://indike.org/pramana/in.bauddha.taisho.1723.6.8) 慈氏釋言城謂八識，骨充塼石，筋代繩絍，肉當塗鞔，形骸為墉周匝圍繞。此城中有四種惡法之所任持，二是在家起，謂貪與瞋，二是外道起，謂慢與䨱。在家由著欲，惡行相應，於正法中尚不信受，況能修善？設有勸說，反生瞋恚。外道恃惡說法而生憍慢，不能自然趣三寶所；三寶往化彼，由䨱故尚不悔過發露諸惡，況能信解修諸善法？二種心城尚不能入，況能取為已有？《涅槃》亦言「是身如城，血肉筋骨皮裹其上，手足以為却敵樓櫓，目為竅孔，頭為殿堂，心王處中，故以肉為泥塗、皮為䨱苫、骨筋為椽梠。」以上色身無常之法。「周障屈曲」者，「障」音之尚反，《說文》「障隔也，蕃隔曰障」。《玉篇》「之讓、之楊二反。有作璋，擁塞隔界也」。此喻無我。宅中周匝有障，屈曲難越。明知無我，若有我者純一無曲，亦無障故。「雜穢充遍」喻不淨也。若欲界身三十六物所充滿故。由此三義故亦成空。 > The Commentary says: Maitreya explains, saying that the city refers to the eight consciousnesses; the bones serve as bricks and stones; the sinews substitute for ropes; the flesh serves as plaster; and the bodily frame serves as ramparts surrounding it. Within this city, it is sustained by four kinds of evil dharmas: two arise among householders, namely greed and anger; two arise among non-Buddhists, namely conceit and hypocrisy. Householders, due to attachment to desires, are conjoined with evil deeds, and do not even have faith and acceptance in the true Dharma, much less can they cultivate good; even if someone exhorts them, they react with anger and resentment. Non-Buddhists, relying on poorly expounded teachings, generate haughtiness and cannot naturally proceed to the place of the Three Jewels; when the Three Jewels go to convert them, because of hypocrisy they do not even repent and disclose their evil deeds, much less can they have faith, understanding, and cultivate good dharmas. They cannot even enter the city of the two kinds of minds, much less take it as their own. The Nirvāṇa \[Sūtra\] also says: 'This body is like a city, with blood, flesh, sinews, bones, and skin wrapped around it, the hands and feet serving as defensive watchtowers, the eyes as apertures, the head as a hall, and the mind-king dwelling within. Therefore, taking flesh as plaster, skin as thatch, and bones and sinews as rafters and eaves.' The above are the dharmas of impermanence of the physical body. 'Surrounding partitions winding and convoluted': zhang is pronounced with the fanqie zhi-shang. The Shuowen says: 'A screen is an obstruction; an enclosing barrier is called zhang.' The Yupian says: 'The two fanqie zhi-rang and zhi-yang. Some write it as zhang, meaning obstructing and blocking boundaries.' This is a metaphor for non-self. Inside the mansion, there are partitions all around, winding and difficult to traverse. This makes it clear there is no self; if there were a self, it would be purely uniform without bends, and without partitions. 'Mixed impurities filling it everywhere' is a metaphor for impurity. If it is a body in the desire realm, it is filled with thirty-six impure substances. Because of these three meanings, it is also empty. > — English (machine translation) (machine translation) - [Previous: 6.7](https://indike.org/pramana/in.bauddha.taisho.1723.6.7) - [Next: 6.9](https://indike.org/pramana/in.bauddha.taisho.1723.6.9) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1723.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.6.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.6.8](https://indike.org/pramana/in.bauddha.taisho.1723.6.8) · Pramāṇa