梵網經菩薩戒本疏 3.28

3.28

初、制意者，又略辨十種：一、成他惡業故。謂昏醉無惡不造，乃至能作五逆等罪。《智論》十五「酒三十六失」中云：一、行不善法也。二、失他善行故。謂由酒醉放逸，應生善不生，已生善皆滅。《智論》云：朋黨惡人，疎遠賢善，無慚無愧，不守六情，縱色放逸，棄捨善法也。三、損害他故。謂令他現在損依正報。《智論》云：現世財物空竭。何以故？人飲酒醉，心無節限，費用無度。無度故，眾病之門，鬪諍之本，裸露無恥，醜名惡聲，人所不敬，伏慝之事，盡向人說，身力轉少，身色亦壞也。四、失禮儀故。《智論》云：不敬佛法僧，不敬父母及諸尊長。何以故？醉悶恍惚，無所別故。五、破淨戒故。謂由睧醉，一切戒品皆悉不護。《智論》云：能作破戒人故。六、失定慧故。謂酒醉亂心，昏正明慧。《智論》云：覆沒智慧故。七、開過患門故。謂由昏醉，引一切諸煩惱業。《智論》云：不應嗔而嗔故。八、種癡狂因故。謂現在酒癡，令多生狂愚。《智論》云：種狂癡因緣也。九、障聖道故。謂於諸道行，皆不能修故。《智論》云：遠離涅槃故。又如伏龍比丘，醉伏吐地蝦蟇，口邊食吐。佛言：此人能伏毒龍，今乃不能伏蝦蟇也。十、墮惡道故。《智論》云：身壞命終，墮惡道泥梨中，若得為人，常當狂族。如是等種種過失，故不應酤，亦不自飲。又《智論》引頌云：「酒失智覺相，身色渴而惡，智心動而亂，慚愧已被劫。失念增嗔心，失歡毀宗族，如是雖名飲，實為飲死毒。不應嗔而嗔，不應笑而笑，不應哭而哭，不應打而打，不應語而語，與狂人無異，奪諸善功德，知愧者不飲。」

First, regarding the intention behind instituting the precept: again, ten kinds are briefly discerned: 1. Because it accomplishes evil karma in others. That is to say, in stupor and intoxication there is no evil that one does not commit, even capable of committing offenses such as the five deadly sins. As stated in the thirty-six faults of alcohol in chapter fifteen of the Dazhidulun: 'First, practicing unwholesome dharmas.' 2. Because it causes others to lose good practices. That is to say, due to heedlessness from intoxication, unarisen wholesome [qualities] do not arise, and already arisen wholesome [qualities] all perish. The Dazhidulun says: 'Associating with evil people, alienating the worthy and good, being without shame or remorse, not guarding the six sense organs, indulging in sensual lust and heedlessness, and abandoning wholesome dharmas.' 3. Because it harms others. That is to say, it causes others to impair their primary and dependent karmic retribution in the present. The Dazhidulun says: 'Present wealth and property are depleted and exhausted. Why is this? When people drink alcohol and become drunk, their minds have no restraint, and expenditure is without measure. Being without measure, it is the portal to a multitude of diseases and the root of contention; they expose themselves without shame, incur an ugly reputation and evil notoriety, are disrespected by others, speak all concealed and hidden matters to others, their physical strength gradually diminishes, and their complexion is also ruined.' 4. Because it causes the loss of proper etiquette. The Dazhidulun says: 'Not respecting the Buddha, Dharma, and Saṅgha, and not respecting parents, elders, and superiors. Why is this? Because in the daze and stupor of intoxication, one makes no distinctions.' 5. Because it breaks the pure precepts. That is to say, due to stupor and intoxication, none of the classes of precepts are guarded at all. The Dazhidulun says: 'Because it can turn a person into a precept-breaker.' 6. Because it causes the loss of meditative concentration and wisdom. That is to say, intoxication deranges the mind and obscures correct, luminous wisdom. The Dazhidulun says: 'Because it covers and submerges wisdom.' 7. Because it opens the gate of faults and afflictions. That is to say, due to stupor and intoxication, it attracts all afflictions and karmic deeds. The Dazhidulun says: 'Because one becomes angry when one should not be angry.' 8. Because it plants the causes of delusion and madness. That is to say, intoxication in the present causes madness and foolishness in many future lives. The Dazhidulun says: 'It plants the causes and conditions of madness and delusion.' 9. Because it obstructs the noble path. That is to say, because one cannot cultivate any of the practices of the path. The Dazhidulun says: 'Because one becomes far removed from nirvāṇa.' Furthermore, it is like the dragon-subduing bhikṣu who, when drunk, was subdued by a toad on the ground that vomited, and ate its vomit beside its mouth. The Buddha said: 'This person was able to subdue a venomous dragon, yet now cannot even subdue a toad.' 10. Because it causes falling into the evil destinies. The Dazhidulun says: 'When the body breaks up and life ends, one falls into the evil destinies in Niraya; if one attains birth as a human, one will constantly belong to a lineage of the mad.' Because of such various faults, one must not sell it, nor drink it oneself. Furthermore, the Dazhidulun cites a verse: 'Alcohol causes the loss of the characteristics of wisdom and awareness; / The complexion becomes thirsty and foul; / The mind of wisdom is agitated and disordered, / Shame and remorse have already been robbed. / One loses mindfulness and increases anger, / Loses joy and destroys one's clan. / In this way, though called drinking, / It is truly drinking mortal poison. / One gets angry when one should not, / Laughs when one should not, / Weeps when one should not, / Strikes when one should not, / And speaks when one should not. / No different from a madman, / It robs all wholesome merits; / Those who know shame do not drink.'