菩薩戒本疏 1.54

1.54

制意釋名者，酒是開放逸處，失諸善法。如論云：除破僧事，若醉酒時，餘逆法可造三十六失。十種過患，律、論俱示。若唯自飲，過失猶輕；若酤而求利，損處甚廣。故雖非性惡，同制為重。「酤」者，販博之名也。味濃易耽，雖甘而毒，故云「酒」也。具緣中事者，謂酒體成也。《論》云：「宰羅、若迷疑邪、未陀，放逸處。」穀所成，宰羅；若餘菓成，名迷疑邪；簡異未成、已壞，名未陀也。想者，律云：酒、酒想，酒、非酒疑，酒、非酒想，皆結正罪。准彼制此，酤亦應爾。又可律就飲說，三句皆犯；若就酤說，心境相應，方可結重。欲樂者，欲以酒與人，求利心也。煩惱者，三中隨一，或具二、三。方便究竟者，一云：授與人時便犯，不待前人飲與不飲。一云：待前人飲方犯。結犯輕重者，就境言之。律中與親里販賣罪輕，以希利心輕故。義准沽酒亦應然。若與上中境人者，是正所制重也。若下品境事希，故應輕也。七眾同犯，大小乘俱制，而重輕異。大士過重，聲聞唯犯販賣戒，即第三篇也。釋文可解。

Explaining the intent of the regulation and the name: Alcohol is an occasion for negligence, causing the loss of all wholesome dharmas. As the treatise says: Except for the matter of disrupting the saṃgha, when one is drunk with liquor, the remaining ānantarya deeds may be committed, causing thirty-six perils. The ten kinds of harms are set forth in both the vinayas and the treatises. If one only drinks it oneself, the fault is still light; but if one sells it seeking profit, the harm it causes is exceedingly widespread. Therefore, although it is not inherently evil, it is likewise regulated as a grave [offense]. 'Selling' (gū) is a term for trading and commerce. Its flavor is strong and easily craved; though sweet, it is poisonous; hence it is called 'alcohol' (jiǔ). Concerning the objective factors among the requisite conditions: it refers to the substance of alcohol being fully formed. The treatise says: 'Surā, maireya, and madhu are occasions for negligence.' That made from grain is surā; that made from other fruits is called maireya; to distinguish [the perfected beverage from] what is not yet brewed or already spoiled, it is called madhu. Concerning perception: the vinaya says: whether [regarding] alcohol there is the perception of alcohol, doubt whether it is alcohol or not alcohol, or the perception of non-alcohol, all constitute the primary offense. In accordance with that regulation, selling alcohol should also be the same. Alternatively, the vinaya speaks in terms of drinking, where all three alternatives constitute an offense; but if spoken of in terms of selling, the mind and the objective sphere must correspond before it can be judged as grave. Concerning desire and pleasure: it is the mind seeking profit with the desire to give alcohol to others. Concerning the afflictions: any one of the three, or possessing two or all three. Concerning the preparatory stage and the culmination: one says that as soon as it is handed over to the other person, the offense is committed, without waiting for the other person to drink or not drink it. Another says that one must wait for the other person to drink it before the offense is committed. Concerning the judgment of gravity: it is spoken of in terms of the objective sphere. In the vinaya, selling to relatives is a light offense, because the mind seeking profit is weak. By analogy, selling alcohol should also be so. If it is sold to persons of superior or middling status, this is precisely what is regulated as grave. If it concerns an inferior status, such occurrences are rare, and therefore it should be light. The seven assemblies commit it alike; it is regulated in both the Mahāyāna and the Śrāvakayāna, yet the gravity differs: for the Great Being the fault is grave, whereas the śrāvaka only violates the precept against trading, which is the third category (pāyattika). The textual explanation is understandable.