天台菩薩戒疏 1.42

1.42

第五、酤酒戒。酤是貨賣之名，酒是昏醉之藥。酒有三十六，失放逸之門，故制重也。別具四緣：一、是真酒；二、真酒想；三、作酤意；四、授與前人，便犯，闕緣犯輕。就文亦三：初、標名制令止惡；次、制令行善；三、舉過結犯。初文亦三：初、明犯事；二、明成業；三、舉輕況重。初自酤，可知。教人者，教人為已酤，犯重；教人自酤，犯輕。次成業中，自營米麵等為因，外具度等為緣。調停方便，名法；常酤為事，名業。三、「一切」下，舉輕況重。穀藥草木，和合所成，非真麵米，但似於酒。酤得輕垢，尚不得酤，況真酒耶？次、「而菩薩」下，制令行善。明達慧者，實相般若也。三、「而反」下，舉過結犯，可知。

Fifth, the precept against selling alcohol. 'Selling' is the term for marketing and vending; 'alcohol' is a potion of stupor and intoxication. Alcohol has thirty-six faults; it is the gateway to negligence, and therefore it is established as a major [offence]. It specifically possesses four conditions: 1. It is genuine alcohol; 2. Having the thought of genuine alcohol; 3. Entertaining the intention to sell; 4. Giving it to the other person. When these are fulfilled, it constitutes an offence; when a condition is lacking, it is a minor offence. Regarding the text, there are also three parts: first, stating the title and enjoining the cessation of evil; next, enjoining the practice of good; third, presenting the fault and declaring the offence. The first part also has three aspects: first, explaining the matter of violation; second, explaining the completion of the karma; third, adducing the minor to illustrate the major. First, selling by oneself is self-evident. Instructing another: instructing another to sell on one's own behalf constitutes a major offence; instructing another to sell for themselves constitutes a minor offence. Next, regarding the completion of the karma: procuring rice, ferment, and so forth oneself is the cause; externally providing measures and so forth is the condition. Blending and expedients are called the method; routinely making selling one's business is called the karma. Third, from 'all' onward, adducing the minor to illustrate the major: grains, medicines, grasses, and trees blended together, which are not genuine ferment or rice but merely resemble alcohol. Selling these incurs a minor defilement; if one cannot even sell these, how much less genuine alcohol? Next, from 'yet a bodhisattva' onward, enjoining the practice of good: the 'clear and penetrating wisdom' is the prajñā of the true mark. Third, from 'yet conversely' onward, presenting the fault and declaring the offence is self-evident.