金光明經文句 1.30

1.30

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.