起信論疏筆削記 19.17

19.17

三約慧學者亦有二類：一、約淺者，謂性少聽誦，學無次第，為名利衝心，急預講說，己見臆斷，非毀古今，唯求利名，元無出意。恃自無行，亦輕侮戒定。此是賣佛法賊，當招大苦。出《華嚴經》魔業中。二、約深者，謂性明辯，雖於二乘三藏文義少通，然猶未得佛意，既當傳法，唯讚名利，以勸後學，非毀古今，顯自獨絕。恃此為德，起慢陵人，但誦持法藥而不自滅病。己負深愆，況更法中起病，甚不可救。奇哉！水中出火，以何滅之？此是害佛法之賊。出《佛藏》、《十輪》等經。

Third, regarding trainees in wisdom, there are also two classes: First, regarding the shallow: this refers to those whose nature involves little listening and recitation, and whose learning lacks systematic sequence; impelled at heart by fame and gain, they rush to preach and lecture, making subjective judgments based on their own views, slandering both past and present, seeking solely fame and wealth without any original intention to seek liberation. Relying on their own lack of practice, they also disparage and insult discipline and concentration. These are thieves who sell the Buddhadharma; they shall incur great suffering. This comes from the discussion of demonic karmas in the Avataṃsaka-sūtra. Second, regarding the profound: this refers to those whose nature is articulate and discerning, who, although having some partial grasp of the literal teachings of the two vehicles and the three piṭakas, still have not attained the Buddha's intended meaning; when charged with transmitting the Dharma, they solely praise fame and gain to encourage later learners, slander both past and present, and display themselves as uniquely superior. Relying on this as virtue, they give rise to conceit and demean others; they merely recite and uphold the medicine of the Dharma without curing their own disease. Bearing profound transgressions themselves, how much worse that they further breed disease within the Dharma, making it utterly incurable! How astonishing! When fire emerges from water, with what can it be extinguished? These are thieves who harm the Buddhadharma. This comes from sūtras such as the Fozang jing and the Shilun jing.