菩薩戒本疏 2.9

2.9

酒是放逸處，能造諸過，違諸善法，故制也。大小乘同，七眾俱制。二十八中第二戒云：「若優婆塞受持戒已，耽樂飲酒，得失意罪。」序事中三：一、顯失；二、「不得教」下，制不應飲；三、「若故自飲」下，違之成犯。初顯失中，「故飲酒」者，似開誤飲，而律中酒非酒想亦犯。若始終無飲酒心，誤迷唯謂飲水，理應開之。若本有飲酒心，雖飲時謂非酒，亦應犯也。「而生酒過失無量罪」者，雖非性惡，而能開性惡，故云過失無量。如《論》中云：若醉酒時除破僧事，餘一切惡無不造也。又《智度論》中具顯三十六失，《四分律》中十種過失，「佛告阿難：凡飲酒者有十過失：一者顏色惡，二者劣力，三者眼視不明，四者現瞋恚相，五者壞田業資生法，六者增致疾病，七者益鬪訟，八者無名稱惡名流布，九者智慧減小，十者身壞命終墮惡道，是謂十失。自今以去我師者，乃至不得以草木頭內著酒中而入口。」「過酒器」者，然度酒器也。一云：過有酒器與之令飲。一云：唯過空器與彼令斟。前說遣他飲，後說教他飲，義皆無爽。「五百世無手」者，謂手執酒器與故得無手之報也。如蚓虫等類，或生人中得無手也。有云：有五五百歲：一五百在醎糟地獄，二五百在沸尿中，三五百作曲蛆虫，四五百作蠅蝄等，五五百作人癡鈍無知。今言五百，或是最後也。制不應中，「不得教一切人飲」者，謂不得教他令飲。「及一切眾生飲酒」者，謂不得遣與他飲。「況自飲酒」者，為欲遮自放逸過故，舉他況自。《律》云：「酒者，木酒、粳米酒、餘米酒、大麥酒。若有餘酒法，作酒者是。」「雜酒者，酒色、酒香、酒味，不應飲。或有酒，非酒色、酒香、酒味，不應飲。或有酒，非酒色、非酒香、酒味，不應飲。或有酒，非酒色、非酒香、非酒味，不應飲。非酒，酒色、酒香、酒味，應飲。」廣說如彼。不犯者，若有如是病，餘藥治不差，以酒為藥，若以酒塗瘡，一切無犯。

Alcohol is a basis for heedlessness (pramāda-sthāna); it can produce various faults and violates all wholesome dharmas, hence it is proscribed. It is the same for Mahāyāna and the Śrāvakayāna; both are proscribed for the seven assemblies. The second precept among the twenty-eight [minor precepts] states: 'If an upāsaka, having received and kept the precepts, indulges in drinking alcohol, he incurs a loss-of-mind offense.' In the description of the matter, there are three parts: first, revealing the loss; second, from 'one must not instruct' downward, proscribing that one should not drink; third, from 'if one intentionally drinks it oneself' downward, violating it constitutes an offense. In the first part, revealing the loss, 'intentionally drinks alcohol' appears to permit accidental drinking; yet in the Vinaya, perceiving alcohol as non-alcohol still constitutes an offense. If from beginning to end there is no intention to drink alcohol, and by error and delusion one merely believes it to be drinking water, it should logically be permitted. If originally there was an intention to drink alcohol, even if at the time of drinking one thought it was not alcohol, one should also commit an offense. 'Producing limitless faults and offenses of alcohol': although it is not inherently evil (prakṛti-sāvadya), it can open the way to inherent evils, hence it is said to have limitless faults. As stated in the treatise: when drunk, except for causing a schism in the Saṃgha, there is no evil one would not commit. Furthermore, the Mahāprajñāpāramitopadeśa fully sets forth thirty-six faults, and the Dharmaguptaka-vinaya lists ten kinds of faults: 'The Buddha addressed Ānanda: Whenever someone drinks alcohol, there are ten faults: first, poor complexion; second, weak strength; third, unclear eyesight; fourth, manifesting signs of anger; fifth, destroying the agriculture and livelihood assets; sixth, increasing and causing diseases; seventh, increasing disputes and lawsuits; eighth, lacking a good reputation and spreading bad fame; ninth, diminishment of wisdom; tenth, upon the breakup of the body and the end of life, falling into the evil destinies. These are called the ten faults. From this day forward, whoever takes me as master must not even place the tip of a blade of grass or wood into alcohol and put it into their mouth.' 'Passes a wine vessel' means to hand over a vessel of wine. One explanation says: passing a vessel containing wine and giving it to someone to make them drink. Another explanation says: merely passing an empty vessel to someone to have them pour it. The former explanation means sending another to drink, while the latter means instructing another to drink; neither sense is mistaken. 'Without hands for five hundred lifetimes' refers to holding a wine vessel with the hands and giving it, thereby obtaining the retribution of being without hands, like earthworms and such kinds, or being born among humans and lacking hands. Some say: there are five sets of five hundred years—one five hundred in the salty dregs hell, a second five hundred in boiling urine, a third five hundred being maggot-worms, a fourth five hundred being flies and gnats, and a fifth five hundred being human yet foolish, obtuse, and devoid of knowledge. Here, mentioning five hundred perhaps refers to the last one. In proscribing that one should not drink, 'one must not instruct any person to drink' means one must not teach others to make them drink. 'Nor any sentient being to drink alcohol' means one must not dispatch or give it to others to drink. 'To say nothing of drinking alcohol oneself' means that in order to prevent the fault of one's own heedlessness, one adduces others to contrast with oneself. The Vinaya states: 'Alcohol includes tree-alcohol, non-glutinous rice alcohol, other rice alcohol, and barley alcohol. If there are other methods of brewing alcohol, what is made is alcohol.' 'Blended alcohol: if it has the color of alcohol, the fragrance of alcohol, and the taste of alcohol, one must not drink it. Or there is alcohol that does not have the color of alcohol, fragrance of alcohol, or taste of alcohol; one must not drink it. Or there is alcohol that does not have the color of alcohol or fragrance of alcohol, but has the taste of alcohol; one must not drink it. Or there is alcohol that does not have the color of alcohol, fragrance of alcohol, or taste of alcohol; one must not drink it. If it is not alcohol, but has the color of alcohol, fragrance of alcohol, and taste of alcohol, one may drink it.' It is explained in detail as there. Regarding non-offenses: if there is an illness of this sort that cannot be cured by other medicines, using alcohol as medicine, or applying alcohol to an ulcer, none of these constitute an offense.