天台菩薩戒疏 2.20

2.20

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?