四分律刪繁補闕行事鈔 2.258

2.258

飲酒戒五十一。三緣：一是酒，二無重病緣，三飲咽犯。律云：若以我為師者，乃至不得以草木內酒中滴口。因說酒有十過。《五分》：以降龍故得酒，醉，衣鉢縱橫；佛與阿難舁至井邊，佛自汲水，阿難洗之；著衣臥於床上，令頭向佛，須臾轉側，伸脚蹋佛。佛集僧言：昔日敬佛，今不能敬；昔伏毒龍，今不能降蝦蟇。因說漸斷酒制，乃至嗅酒器。《多論》云：此戒極重，能作四逆，除破僧；又能破一切戒，及餘眾惡故。《四分》中：但使是酒，乃至草木作者，無酒色香味，若非酒，而有酒色香味，並不合飲。若酒煮酒和合食飲，一切墮。若甜醋酒、食麴、酒糟，一切吉羅。《十誦》：若飲似酒、醋酒、甜酒、糟𮡆、若麴，能醉人，咽咽墮。《多論》麴犯墮者，謂和酒麴乾持行者，若餘麴不犯。《四分》：若酒作酒想，若疑，若無酒想，皆墮（莫非取境犯，謂前有方便）。《十誦》為恐冷發，和酒與之，不看即飲，故制；若看知非而是者，如上開之。律不犯者：若病，餘藥治不差，以酒為藥。若用身外塗創，一切無犯。《五百問》：若醫言必差，得和藥服，不得空服。彊勸人，不飲吉，飲犯墮。《善見》：若酒煮藥故，有酒香味，犯吉；無者得飲。《僧祇》：一切果漿，令人醉，越；若麴飯和食者，提；啖蘖者，越毘尼。

The fifty-first precept: drinking alcohol. Three conditions: first, it is alcohol; second, there is no condition of serious illness; third, swallowing it constitutes an offense. The Vinaya states: 'If one considers me to be their master, one may not even use grass or wood to dip into alcohol and drop it into the mouth.' Thereupon [the Buddha] explained the ten faults of alcohol. The Pañcavargika-vinaya states: Having received alcohol on account of subduing a nāga, [a monk became] intoxicated, and his robes and bowl were strewn about. The Buddha and Ānanda carried him to the edge of a well; the Buddha himself drew water, and Ānanda washed him. He was dressed in his robes and laid upon a bed, his head facing the Buddha; in an instant he rolled over and stretched out his legs, kicking the Buddha. The Buddha gathered the saṃgha and said, 'In the past he respected the Buddha, but today he is unable to show respect; in the past he subdued a venomous nāga, but today he cannot even overcome a toad.' Thereupon he instituted the gradual prohibition of alcohol, extending even to smelling an alcohol vessel. The Sarvāstivāda-vinaya-vibhāṣā states: 'This precept is exceedingly grave, as it can cause the commission of the four deadly sins—excluding schism—and can destroy all precepts as well as cause all other evils.' In the Dharmaguptaka Vinaya: As long as it is alcohol, even if made from grass or wood, lacking the color, aroma, or taste of alcohol; or if it is not alcohol, but possesses the color, aroma, and taste of alcohol—neither is permitted to be consumed. If alcohol is boiled with alcohol or blended into food and drink, all incur pāyattika. If it is sweet or sour alcohol, or if one consumes yeast cakes or distillers' grains, all incur duṣkṛta. The Daśādhyāya-vinaya states: If one drinks what resembles alcohol, sour alcohol, sweet alcohol, distillers' grains, or yeast cakes that can intoxicate a person, each swallow incurs pāyattika. The Sarvāstivāda-vinaya-vibhāṣā states regarding the pāyattika for yeast cakes: this refers to dry yeast cakes kneaded with alcohol that one carries while traveling; other types of yeast do not incur an offense. The Dharmaguptaka Vinaya states: Whether one perceives alcohol as alcohol, has doubt, or perceives it as non-alcohol, all incur pāyattika (are these not instances of incurring the offense by grasping the object? This refers to prior preparatory action). The Daśādhyāya-vinaya states: For fear that cold illness might flare up, it was mixed with alcohol and given to him; he drank it without looking, hence the prohibition was instituted. If one looks and knows it is not [alcohol], yet it is, an allowance is granted as above. Exceptions in the Vinaya: If one is ill and other medicines do not cure it, one may use alcohol as medicine. If applied externally to treat wounds, all are without offense. The Five Hundred Questions states: If a physician says it will definitely cure [the illness], one may mix it with medicine and take it, but one may not take it alone. If one forcibly urges another to drink, and they do not drink, it is a duṣkṛta; if they drink, one commits a pāyattika. The Samantapāsādikā states: If medicine is boiled with alcohol and therefore has the aroma and taste of alcohol, it is a duṣkṛta; if it does not, one may drink it. The Mahāsāṃghika-vinaya states: All fruit juices that intoxicate a person incur duṣkṛta; if one eats rice mixed with yeast cakes, it is a pāyattika; if one eats sprouted grains, it is a duṣkṛta.