天台菩薩戒疏 2.20

2.20

第十六、規利倒說戒。因法求財名為規利，前後不次名為倒說。虛己濟物菩薩本懷，順教宣愓無違聖旨，今乃反規財利，倒說真乘，出自胸矜，妄稱佛教，既招罪釁，自陷陷他，故制犯也。別具四緣：一、有求法之人，二、自解大法，三、為利養，四、倒正法，便犯。就文為三：初、標名制學，次、「見後」下教用化方，三、「而菩薩」下舉過結犯。初言「好心」者，緣理發心自他兼濟，名為好心。先制集學菩薩律儀，故云「大乘」等；次令敷演訓物，故云「廣開解義味」。所詮之旨為「義」，義理適神名「味」。次、教用化法中，先令為說苦行，意在使其重法輕生，非謂即捨身命、燒身臂指。若即捨身，法為誰說？次「然後」下教令為其說法儀式。言「次第」者，圓乘階位，行解宛然。不同暗者言無修證，既迷真俗，三學失儀，犯說非犯，非犯說犯，以空為有，現有言空，順物乖聖，意在苟求，即非次第。非次名倒，故結犯也。言「謗三寶」者，說三寶空，背鱠經屏，皆因於此，謗豈過之？

Sixteenth: the precept against preaching topsy-turvy for the sake of profit. Seeking wealth through the Dharma is termed 'seeking profit'; lacking proper order between before and after is termed 'preaching topsy-turvy'. Emptying oneself to benefit beings is the original intent of a bodhisattva; proclaiming and encouraging in accord with the teachings does not contravene the sage's intent. Now, on the contrary, one seeks wealth and profit, preaches the true vehicle topsy-turvy, produces [teachings] out of one's own conceit, and falsely calls them the Buddha's teaching. This both incurs sin and transgression, and plunges both oneself and others into ruin; hence the transgression is instituted. It specifically comprises four conditions: 1. there is a person seeking the Dharma; 2. one understands the Great Dharma oneself; 3. [doing so] for the sake of gain and offerings; 4. reversing the true Dharma—then one commits an offence. In terms of the text, there are three [parts]: first, naming [the precept] and enjoining study; next, from 'seeing later' onward, teaching the method of transformation to be used; third, from 'yet a bodhisattva' onward, adducing the fault and concluding the offence. In the first [part], the words 'good intention' mean that arousing the aspiration in relation to principle to benefit both oneself and others is termed a good intention. First it enjoins collecting and studying the bodhisattva's vinaya deportment, hence it says 'the Mahāyāna', etc.; next it directs one to expound and instruct beings, hence it says 'broadly opening and explaining the flavor of the meaning'. The purport that is expressed is the 'meaning'; when the principle of the meaning is agreeable to the spirit, it is termed 'flavor'. Next, within the method of transformation taught to be used, it first directs one to preach ascetic practices for them, the intent being to make them value the Dharma and make light of life, not meaning that they should immediately abandon body and life or burn their bodies, arms, or fingers. If they immediately abandon the body, for whom is the Dharma preached? Next, from 'after that' onward, it teaches the procedure for preaching the Dharma to them. As for 'in proper sequence', the stages and ranks of the perfect vehicle have practice and understanding clearly manifest. It is not like the blind who say there is no cultivation or realization; having become confused about the ultimate and the conventional, their threefold training loses proper deportment: they preach what is a transgression as non-transgression, what is not a transgression as transgression, treat emptiness as existence, and speak of existing phenomena as empty. Yielding to beings while contravening the sage, with an intention focused on unprincipled seeking, this is not in proper sequence. Not being in proper sequence is termed 'topsy-turvy'; hence the offence is concluded. As for 'slandering the Three Jewels', preaching that the Three Jewels are empty, or turning one's back on the sūtras as screens, all arise from this. How could any slander surpass this?