金光明經文句 1.30

1.30

復次若穀若草昏心眩亂者，名事酒。法門解者，迷惑倒見名之為酒。倒見多種，夫酒為不善諸惡根本，能生三十六種之失，招於五百世中無手，慢刑失禮發出伏匿，眠臥糞穢搪揬水火，過患如此，人猶尚之。晉世引滿稱藝能，魏朝清濁為賢聖，畢卓自署為酒徒，鄭泉自誓為酒壺，竹帛載之、古今歌之，不應作而作、不應歌而歌，非醉酒是何？《釋論》云「有一法師為王說五戒罪福。王難云：『飲酒招狂，飲者甚多，狂者何少邪？』法師舉手指諸外道而已，更言餘事。外道侜張云：『王難甚深，是禿高座更不能答。』王云：『法師答竟。狂亦不少，指汝等是。將護不彰爾。』」此即世人之醉也。又貪如海納流無有滿時，瞋如火益薪展轉彌熾，癡如膠黏結如氷足水，八萬塵勞煩惱其心無暫停住，掣電蛇舌颺焰獼猴五欲攪作無時不醉。《大經》云「從昔已來常為聲色所醉，流轉生死。」三界人天通有此醉也。若二乘之人，雖斷九十八使四住煩惱，無明未吐，如半瘧人。《大經》引醉歸之人。世間無常樂而言我淨，如來實我淨而言無常樂，如彼醉人見日月轉，此二乘醉也。菩薩之人，無明未盡不了了見，菩薩行故見不了了，如遠望大舶遙觀鵝雁，夜覩畫像遠視人杭，亦如醉人朦朧見道。如是等無量譬喻，顯於菩薩未得明了。故迦葉云：「自此已前我等悉名邪見人也。」此菩薩醉也。圓人行如來行，具煩惱性，能知如來祕密之藏，雖有肉眼名為佛眼，所可見者更不復見。故文云「入深法性，即於此典金光明中，而得見我釋迦牟尼。」《大經》云「了了見佛性，猶如妙德等。」是則五住正習一時無有餘。酒法既除，何所可醉？是為究竟持不飲酒戒也。圓人亦有飲酒法門，《鴛掘》云「持真空瓶，盛實相酒，變化五道，宣揚哮吼。」波斯匿醉，轉更多恩。末利后飲，佛言持戒。入于酒肆，自立其志，亦立他志。夫得其門者逆順俱當，失其柄者操刀傷手。前諸行淺近隘塞，圓行宏遠徑異會同，故能如此，是名究竟醉醒無二也。

Furthermore, that which is made from grain or herbs that muddles the mind and produces vertigo is called external liquor. In the exposition of the Dharma-gate, confusion and inverted views are named 'liquor'. Inverted views are of many kinds. Indeed, liquor is the root of all evil and non-virtuous things; it can generate thirty-six kinds of faults, bring about [birth] without hands for five hundred lifetimes, lead to flouting punishments and abandoning etiquette, expose hidden secrets, cause one to sleep in excrement and defilement, and rush headlong into water and fire. Its faults and disasters being like this, people nonetheless esteem it! In the Jin era, draining the cup to the brim was praised as talent; in the Wei dynasty, pure and turbid [liquors] were treated as the worthy and the sage. Bi Zhuo designated himself a 'disciple of wine', and Zheng Quan swore an oath to become a 'wine flagon'. Scribes recorded it on bamboo and silk, and people sang of it in ancient and modern times. What should not have been done was done, and what should not have been sung of was sung of. If this is not drunkenness on liquor, what is it? The *Mahāprajñāpāramitopadeśa* says: 'There was a Dharma master who explained the transgressions and merits of the five precepts to a king. The king posed an objection, saying: "Drinking liquor leads to madness. Those who drink are exceedingly numerous; why are those who are mad so few?" The Dharma master merely raised his finger and pointed to the non-Buddhists, and then spoke of other matters. The non-Buddhists made a clamour, saying: "The king's objection is profound indeed; this bald seated master could not answer it!" The king said: "The Dharma master has already answered. The mad are indeed not few—pointing to you all was it. It was only out of courtesy that he did not expose you openly."' This is the intoxication of worldly people. Furthermore, craving is like an ocean taking in streams without ever being filled; anger is like a fire fed with firewood, flaring ever more fiercely; delusion is like glue adhering, binding like ice freezing water. With eighty-four thousand dust-like afflictions vexing the mind without ceasing for a single instant, like lightning, a serpent's tongue, flickering flames, or an ape, stirred up by the five desires, there is no time when they are not intoxicated. The *Mahāparinirvāṇa-sūtra* says: 'From the past until now, they have always been intoxicated by sights and sounds, wandering through birth and death.' This intoxication is common to humans and gods of the three realms. If we consider the persons of the two vehicles, although they have severed the ninety-eight dormant afflictions and the afflictions of the four encampments, avidya has not yet been vomited out, like a person half-cured of malaria. The *Mahāparinirvāṇa-sūtra* invokes the simile of the intoxicated man returning home: worldly people, in the face of what is impermanent and not-joy, call it self and pure; in the face of the Tathāgata's true self and purity, they call it impermanent and not-joy, like that drunken man who sees the sun and moon revolving. This is the intoxication of the two vehicles. As for bodhisattvas, because their avidyā is not exhausted, they do not see clearly. Because of practicing the bodhisattva path, their seeing is not distinct, like looking from afar at a great vessel, gazing from a distance at geese, beholding a painted image by night, or seeing a man across a river from afar; it is also like a drunken man hazily discerning the road. Countless analogies such as these illustrate that the bodhisattva has not yet attained distinct understanding. Thus Kāśyapa said: 'Before this, all of us were called people of wrong views.' This is the intoxication of the bodhisattva. The person of the perfect [teaching] practices the Tathāgata's practice: possessing the nature of afflictions, they can know the Tathāgata's secret treasury; though having physical eyes, they are called the Buddha-eye, and regarding what can be seen, they do not see it anew. Therefore the text says: 'Entering into the profound dharmatā, within this scripture *Suvarṇaprabhāsa*, one can behold me, Śākyamuni.' The *Mahāparinirvāṇa-sūtra* says: 'They clearly see the Buddha-nature, just like Mañjuśrī and the others.' This means that the true [defilements] and residual habits of the five encampments are at once eliminated without remainder. When the dharma of liquor has been eliminated, what is there to be intoxicated by? This is the ultimate upholding of the precept against drinking liquor. The person of the perfect [teaching] also has a Dharma-gate of drinking liquor. The *Aṅgulimāla-sūtra* says: 'Holding the vase of true emptiness, filled with the wine of the true mark, transforming the five destinies, proclaiming and roaring.' When Pasenadi was drunk, his kindness increased even more. When Queen Mallikā drank, the Buddha said she upheld the precepts. Entering a tavern, one establishes one's own resolve and also establishes the resolve of others. Indeed, one who grasps its gate finds both the conforming and the contrary appropriate; one who loses its handle wields the knife and cuts their hand. The previous practices were shallow, narrow, and obstructed; the perfect practice is grand, vast, and though taking a different route, converges on the same goal. Hence it can be like this: this is called ultimate intoxication and sobriety being non-dual.