[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123) › 17.10 # 諸經要集 17.10 諸經要集 17.10 - **Language:** Classical Chinese ### [17.10](https://indike.org/pramana/in.bauddha.taisho.2123.17.10) 王白佛言。末利夫人。持佛五戒月行六齋。一日之中。終身五戒。已犯飲酒妄語二戒。八齋戒中。頓犯六戒。此事云何。所犯戒罪。輕耶重耶。世尊答曰。如此犯戒。得大功德。無有罪也。何以故。為利益故。如我前說。夫人修善。凡有二種。一有漏善。二無漏善。末利夫人所犯戒者。入有漏善。不犯戒者。名無漏善。依語義者。破戒修善名有漏善。依義語者。凡心所起善。皆無漏業。王白佛言。如世尊說。末利夫人飲酒破戒。不起惡心。而有功德。無罪報者。一切人民亦復皆然。何以故。我念近昔。舍衛城中。有諸豪族。剎利王公。因小諍競。乃致大怨。各各結謀興兵相伐。兩家並是國親。非可執錄。紛紜鬪戰不從理諫。深為憂之。復自念言。昔太子時。共大臣提韋羅相忿。情實不分。意欲除滅。因太后與酒。飲已情和。思惟是已。即勅大臣。令辦好酒及諸甘饍。又使宣令國中豪族群臣士民。悉皆令集。欲有所論。國中大事。諸臣諍競。兩徒眷屬。各有五百應召來集。於王殿上莊嚴大樂。王勅忠臣。辦琉璃椀。椀受三升。諸寶椀中盛滿好酒。我於眾前先\[口\*軗\]（去激反）一椀王曰。今論。國事想。無異心今。當人人辦此一椀甘露良藥然後論事。咸言唯諾。作唱大樂。諸人得酒。并聞音樂。心中歡樂。亡失讐恨。因酒息諍。而得太平。此豈非是酒之功也。竊見世間窮貧小人。奴客婢使夷蠻之人。或因節日。或於酒店。聚會飲酒。歡樂心故。不須人教各各起舞。未得酒時都無是事。是故當知人因飲酒則致歡樂。心歡樂時不起惡念。不起惡念則是善心。善心因緣應受善報。獼猴得酒尚能起舞。況於世人。如世尊說。施善善報。施惡惡報。末利夫人。皆由前身以好施人。故今得好報。世尊云何令持五戒月行六齋。六齋之日。不好莊嚴。香華服飾。作唱伎樂。又復不聽附近夫婿。愛好之姿。竟何所施。徒云其功豈非苦也。佛告王曰。大王所難。非不如是。末利夫人在年少時。若我不勅令受戒法修智慧者。云何當有今日之德以能得度復度王身。如斯之功。復歸誰也（此之已上略明權教）述曰。此下第二約其實說輕重。不犯真名持戒。故大聖知時。量機通塞。通則開禁隨時。量前損益。如匿王欲殺厨監。太子欲害其父。此並因酒忘忿。得全身命免其大罪。以輕脫重不受累殃。然非無飲酒之咎。來報之罪。不得見有前開。遂即雷同總犯。各須量其教意。復省己身行德優劣。得預聖人斯匿末利開禁以不。既不同此。即須依經纖毫勿犯最為殊勝。故四分律云。是我弟子者。乃至不以草頭滴酒入口。何況多飲。是故咽咽結提。 > The king said to the Buddha: "Lady Mallikā observes the Buddha's five precepts and keeps the six monthly fasts. Within a single day, of the lifelong five precepts she has already broken the two precepts against drinking alcohol and lying; and among the eight fasting precepts she suddenly broke six precepts. How is this? Is the offense of breaking these precepts light or heavy?" The Bhagavat replied: "Violating the precepts in this way brings great merit, and there is no offense. Why is this? Because it was done for benefit. As I said before, when a lady cultivates goodness, there are in general two kinds: first, contaminated goodness; second, uncontaminated goodness. That in which Lady Mallikā broke the precepts enters into contaminated goodness; that in which she did not break precepts is called uncontaminated goodness. Relying on the literal expression: breaking precepts to cultivate goodness is called contaminated goodness. Relying on the underlying meaning: any goodness arisen from the mind is an uncontaminated act." The king said to the Buddha: "As the Bhagavat has said, Lady Mallikā broke the precepts by drinking alcohol without giving rise to an evil mind, and thus possessed merit without retribution for an offense. All common people are likewise also like this. Why is that? I recall that in recent times, in the city of Śrāvastī, there were various noble clans, kṣatriyas, kings, and dukes, who, because of a small dispute, came to harbor great enmity. Each hatched plots and raised troops to attack one another. Both houses were royal kin and could not be arrested. Embroiled in battle, they would not heed rational admonition, which caused me deep worry. I then thought to myself: 'Formerly, when I was crown prince, I had a dispute with the great minister Devīra. We truly could not be reconciled, and I wished to eliminate him. Because the Queen Mother gave me wine, after drinking it my feelings were harmonized.' Having reflected on this, I immediately ordered the ministers to prepare fine wine and various sweet delicacies. I also sent out a proclamation commanding the noble clans, all ministers, gentry, and commoners of the realm all to assemble, as there was a great state matter to deliberate. Due to the ministers' dispute, the two factions each brought five hundred attendants in response to the summons to assemble. In the royal hall, magnificent music was arrayed. The king ordered a loyal minister to prepare crystal bowls, each holding three shêng. The precious bowls were filled with fine wine. Before the assembly, I first gulped down a bowl. The king said: 'Today we discuss state affairs, and I presume there are no divergent minds. Now, each person must finish this bowl of sweet dew and fine medicine, and only then shall we deliberate matters.' All agreed, saying, 'Yes.' Magnificent music was performed and sung. When the people obtained the wine and heard the music, their minds were delighted and they forgot their feud and hatred. Due to the wine, the dispute was ceased, and peace was attained. Is this not indeed the efficacy of wine? Furthermore, I observe in the world that impoverished and lowly persons, slaves, servants, and barbarian peoples, either on account of festivals or in taverns, gather together to drink wine. Because of their joyful minds, without needing anyone to instruct them, they each get up and dance. Before obtaining the wine, there was nothing of the sort. Therefore, one should know that it is on account of drinking wine that people attain joy. When the mind is joyful, it does not give rise to evil thoughts. Not giving rise to evil thoughts is indeed a wholesome mind. With a wholesome mind as condition, one should receive a wholesome retribution. Even a monkey, when it gets wine, can get up and dance, how much more so people of the world? As the Bhagavat has said: 'Bestowing good brings a good retribution; bestowing evil brings an evil retribution.' Lady Mallikā, entirely because in a former life she gave generously to others, has now obtained a good retribution. Why then does the Bhagavat have her observe the five precepts and keep the six monthly fasts? On the days of the six fasts, she must not adorn herself with fine ornaments, fragrances, flowers, and fine clothing, nor perform or sing instrumental music; furthermore, she is not permitted to approach her husband. Her loving and pleasing charms—to what end are they applied? If it is merely said to be meritorious, is it not indeed suffering?" The Buddha told the king: "What the Great King challenges is not incorrect. When Lady Mallikā was young, had I not instructed her to receive the precepts and cultivate wisdom, how could she have today's virtue so as to be able to attain deliverance and further deliver the king's own person? To whom else would such merit belong?" (The above briefly explains the provisional teaching.) Daoshi says: The following second part explains according to the real teaching: not violating the light or the heavy is truly called upholding precepts. Therefore, the Great Sage knows the proper time and measures the faculties to determine what is permissible and what is barred. Permissibility means lifting prohibitions in accordance with the occasion, weighing preceding loss and benefit. It is like King Prasenajit wishing to kill the kitchen supervisor, or the crown prince wishing to harm his father: both forgot their wrath because of wine, preserved lives, and avoided great offenses, escaping heavy retribution through a light act without suffering accumulated disaster. Yet this does not mean there is no fault in drinking wine, nor retribution for the offense in the future. One must not, seeing that there was a previous exemption, blindly follow suit and violate it universally. Each person must measure the intention of the teaching and examine the superiority or inferiority of their own conduct and virtue, considering whether they qualify for the lifting of prohibitions granted to the sage Prasenajit and Mallikā. Since one is not like them, one must rely on the sūtras not to violate even the slightest hair, which is most excellent. Thus the Dharmaguptaka-vinaya says: "Those who are my disciples shall not even place a drop of wine into the mouth with the tip of a blade of grass, how much less drink abundantly! Therefore, with every swallow, a pāyattika is incurred." > — English (machine translation) (machine translation) - [Previous: 17.9](https://indike.org/pramana/in.bauddha.taisho.2123.17.9) - [Next: 17.11](https://indike.org/pramana/in.bauddha.taisho.2123.17.11) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.2123.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2123~en-mt.17.10) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.93.9) — 道世, Classical Chinese - [佛說未曾有因緣經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.adbhutadharmparyaya*zh-tanjing.2.54) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.17.10](https://indike.org/pramana/in.bauddha.taisho.2123.17.10) · Pramāṇa