初篇酤酒戒第五
將釋此戒，十門同前。
To explain this precept, I will follow the same ten-part structure as before.
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 restraint of the mind, there are ten main points to briefly distinguish:
1. It leads to the creation of others' harmful karma. This means that in a state of drunkenness, there is no evil one will not commit, even to the point of committing the five grave offenses. As stated in the *Treatise on Wisdom*, among the thirty-six faults of alcohol, the first is: performing unwholesome actions.
2. It causes the loss of others' virtuous conduct. This means that due to drunkenness and heedlessness, wholesome actions that should arise do not arise, and those that have already arisen are destroyed. The *Treatise on Wisdom* says: associating with evil companions, distancing oneself from the wise and virtuous, lacking shame and remorse, failing to guard the six senses, indulging in sensual pleasures, and abandoning wholesome practices.
3. It causes harm to others. This means causing others to suffer losses in their present lives, both in their circumstances and their well-being. The *Treatise on Wisdom* says: it leads to the exhaustion of present wealth and resources. Why? When a person is drunk, their mind knows no restraint, and they spend recklessly. This lack of restraint is the gateway to all illnesses and the root of conflict. They become shamelessly exposed, gain a bad reputation and ill repute, are not respected by others, reveal hidden secrets to everyone, their physical strength diminishes, and their complexion deteriorates.
4. It leads to the loss of propriety and decorum. The *Treatise on Wisdom* says: they show no respect for the Buddha, the Dharma, and the Sangha, nor for their parents and elders. Why? Because they are confused and dazed, unable to distinguish properly.
5. It breaks pure precepts. This means that due to drunken stupor, all aspects of moral discipline are left unguarded. The *Treatise on Wisdom* says: it makes one a breaker of precepts.
6. It causes the loss of concentration and wisdom. This means that alcohol confuses the mind and dulls proper clarity and wisdom. The *Treatise on Wisdom* says: it obscures wisdom.
7. It opens the door to faults and afflictions. This means that through drunken confusion, all kinds of defilements and unwholesome actions are invited. The *Treatise on Wisdom* says: it causes anger where there should be none.
8. It plants the seeds of foolishness and madness. This means that present drunken folly leads to many lifetimes of madness and ignorance. The *Treatise on Wisdom* says: it sows the causes for madness and folly.
9. It obstructs the path to sainthood. This means it prevents one from cultivating the practices of the various paths. The *Treatise on Wisdom* says: it distances one from Nirvana. Furthermore, as with the monk who subdued dragons: when drunk, he vomited on the ground, and frogs ate the vomit near his mouth. The Buddha said: "This person was able to subdue poisonous dragons, yet now he cannot even subdue frogs."
10. It leads to rebirth in the lower realms. The *Treatise on Wisdom* says: at the end of this life, one falls into the hell realms. If one is reborn as a human, one will always belong to a maddened family. For these and various other faults, one should not sell alcohol, nor drink it oneself.
Furthermore, the *Treatise on Wisdom* cites a verse: "Alcohol robs one of wisdom and awareness, The body's complexion becomes haggard and ugly, The wise mind becomes agitated and confused, Shame and conscience are plundered. It causes loss of mindfulness and increases anger, Destroys harmony and ruins one's family lineage. Though this is called drinking, It is truly drinking deadly poison. Angering when one should not anger, Laughing when one should not laugh, Crying when one should not cry, Striking when one should not strike, Speaking when one should not speak— No different from a madman. It steals away all virtuous merits; Those who know shame do not drink."
第二、釋名者。令人昏醉名酒，貨授與人曰酤，防止此患為戒，亦從所治為名。《智論》云：酒者，「能令人心動放逸，是名為酒。一切不應飲，是名不飲酒。」解云：彼論就五戒，故但防飲。
Second, explaining the term. What intoxicates people is called alcohol; selling it to others is called trafficking. Preventing this harm is the precept, which is also named after what it counteracts. The *Treatise on Wisdom* states: "Alcohol is what can cause the mind to become agitated and unrestrained—this is called alcohol. One should not drink any of it—this is called abstaining from alcohol." Explanation: That treatise addresses the five precepts, so it only prohibits drinking.
第三、次第者，前四同聲聞四重，此戒非彼，故在第五。又五戒中此當第五不飲酒戒，但以飲唯損己一身，過未深故屬下輕垢，酤損多人故今制重。又為菩薩二利之中利他為最，但乖益生已為非理，況乃成損故非所宜，是故未論自飲先制授他。
Third, regarding the sequence: the first four prohibitions align with the four major precepts observed by Śrāvakas. However, this precept is distinct from theirs, hence it is placed fifth. Furthermore, among the five precepts, this corresponds to the fifth precept of abstaining from alcohol. Yet, because drinking alcohol only harms oneself and its offense is not considered severe, it is categorized as a minor transgression. In contrast, selling alcohol harms many people, so it is now established as a major precept. Moreover, in the Bodhisattva's twofold practice of benefiting oneself and others, benefiting others is paramount. To act contrary to benefiting others is already unreasonable; how much more so when it causes harm? Therefore, it is inappropriate. For this reason, before even considering the act of drinking oneself, the prohibition against providing it to others is established first.
第四、具緣成犯者，別緣有六緣：一、是酒，二、酒想，三、酤意，四、受得直，五、授與酒，六、前人領入手，便犯。
Fourth, the conditions that constitute an offense: There are six specific conditions: 1. It is alcohol. 2. One knows it is alcohol. 3. One intends to sell it. 4. One receives payment for it. 5. One hands over the alcohol. 6. The other person receives it and takes it. If all these conditions are met, the offense is committed.
第五、闕緣者。闕初緣，畢竟不知得重方便罪，以酢等於他非昏亂故，若後知生喜輕生悔重，又若兼疑重方便。闕第二緣有三：一、本迷總不犯，後知生喜重方便，生悔亦不犯；二、轉想輕方便，以有前心故，後知生悔輕；三、疑亦重方便，後知生喜亦重方便，以闕少許心以成重故，不喜生悔宜小輕。闕第三緣得一輕垢罪，如下文過與他五百生無等。闕第四緣有二義：一、得重方便，以不得直不成酤故；二、正犯大重，以施人酒罪過取直故。闕第五緣得重方便，以他強奪不成酤故。闕第六緣亦重方便，以前人不飲不成酤故。
Fifth, Regarding Missing Conditions.
Missing the first condition: If one is completely unaware, it constitutes a grave preparatory offense, because the act of selling alcohol to others is not due to confusion or delusion. If one later becomes aware and feels joy, it is a minor offense; if one later feels regret, it is a grave offense. Also, if there is doubt, it constitutes a grave preparatory offense.
Missing the second condition has three cases: 1. If one is fundamentally mistaken and does not commit the offense, but later becomes aware and feels joy, it is a grave preparatory offense. If one later feels regret, it is not an offense. 2. If one’s perception changes, it is a minor preparatory offense, because there was prior intent. If one later becomes aware and feels regret, it is a minor offense. 3. If there is doubt, it is a grave preparatory offense. If one later becomes aware and feels joy, it is also a grave preparatory offense, because the lack of full intent still constitutes a grave offense. If one does not feel joy but feels regret, it should be considered slightly minor.
Missing the third condition results in one minor defilement offense, as explained below regarding the immeasurable suffering of giving alcohol to others for five hundred lifetimes.
Missing the fourth condition has two interpretations: 1. It constitutes a grave preparatory offense, because failing to receive payment means the act of selling is not fully established. 2. It constitutes a major grave offense, because the offense of giving alcohol to others is graver than receiving payment for it.
Missing the fifth condition constitutes a grave preparatory offense, because if others forcibly take the alcohol, the act of selling is not established.
Missing the sixth condition also constitutes a grave preparatory offense, because if the other person does not drink, the act of selling is not established.
第六、輕重者，略就五位以明輕重：一、約事；二、約境；三、約損；四、約心；五、約合辨。初中有四：一、酒有醲醨；二、酤有多少也；三、時有長短；四、期限有無。皆有輕重，准可知。二、約境者，有七種：一、酤與非人；二、畜生；三、無戒人；四、五八戒人；五、出家未受具戒人；六、具戒人；七、具菩薩戒人。皆前輕後重。又此中復有具前四位，輕重可知。三、約損者，有二：先約乖善，有四種：一、令他飲酒防修仁禮；二、廢修世善；三、失二乘善；四、乖修菩薩道。皆前輕後重，可知。次明起惡，亦有四種：一、令他飲酒起諸煩惱；二、造十惡業；三、犯四重等；四、作五逆等。皆前輕後重，可知。四、約心者，有三種：一、約三性心；二、約三時心；三、約三毒心。初善心犯者，謂為和諍等，又愍其疲乏及寒等苦，授酒應輕。二、無記心犯者，謂心弱境強應次。三、惡心犯者，謂作損害意為重。二、約三時者，謂前三性心，於初中後三時等，有輕重可知。三、約三毒者，有三單、三雙、一合，謂貪輕，嗔次，癡重。初貪有二：一、若貪不自濟，恐命不存，暫作應輕；二、資緣不闕，貪利無厭，故宜亦重。二、嗔亦二：一、以有嫌恨，授與令昏癡，稱順本心；二、起上品嗔，令造惡妨善，以快本心，應前輕後重。三、癡亦二：一、自謂非重，念言此既水米所作，但令情不昏醉，理應無罪，是以常作不休；二、見有勝德，謂將為得色得力，能益眾生，縱令飲，有得無失，執此惡見，自作教人，理應最重。二、三雙者，貪瞋輕，貪癡次，嗔癡重。一合最重。此上總有三三，輕重可知。此上有共戒不共戒，准相可知。
Sixth, Regarding Severity: Briefly explaining severity in terms of five aspects: first, based on the matter; second, based on the situation; third, based on the harm; fourth, based on the mind; fifth, based on combined considerations.
First, based on the matter, there are four points: 1. The strength of the alcohol—whether it is strong or weak. 2. The quantity sold—whether it is large or small. 3. The duration—whether it is long or short. 4. Whether there is a set time limit or not. All of these have degrees of severity, which can be understood accordingly.
Second, based on the situation, there are seven types: 1. Selling to non-humans. 2. Selling to animals. 3. Selling to people without precepts. 4. Selling to people with the five or eight precepts. 5. Selling to monastics who have not yet received full ordination. 6. Selling to fully ordained monastics. 7. Selling to those with bodhisattva precepts. In general, the earlier ones are less severe, and the later ones are more severe. Additionally, within these, there are further distinctions based on the four previous aspects, and the severity can be understood accordingly.
Third, based on the harm, there are two categories: First, in terms of obstructing goodness, there are four types: 1. Causing others to drink alcohol, hindering their cultivation of benevolence and propriety. 2. Causing them to abandon worldly virtues. 3. Causing them to lose the virtues of the two vehicles. 4. Causing them to deviate from the bodhisattva path. All of these are progressively more severe from earlier to later, as can be understood.
Next, in terms of generating evil, there are also four types: 1. Causing others to drink alcohol, leading to the arising of various afflictions. 2. Leading them to commit the ten unwholesome actions. 3. Leading them to violate the four grave offenses, etc. 4. Leading them to commit the five heinous crimes, etc. All of these are progressively more severe from earlier to later, as can be understood.
Fourth, based on the mind, there are three categories: 1. Based on the three natures of the mind. 2. Based on the three times of the mind. 3. Based on the three poisons of the mind.
First, regarding the three natures of the mind: - If one violates the precept with a wholesome mind—for example, to resolve a conflict, or out of compassion for someone’s exhaustion or suffering from cold, and thus offers them alcohol—this should be considered less severe. - If one violates with a neutral mind—where the mind is weak but the situation is strong—this should be considered of moderate severity. - If one violates with an unwholesome mind—with the intention to cause harm—this should be considered most severe.
Second, regarding the three times of the mind: This refers to the three natures of the mind occurring at the beginning, middle, or end of an action. The severity can be understood accordingly.
Third, regarding the three poisons of the mind: There are three single poisons, three pairs, and one combination. - Greed is less severe. - Hatred is moderately severe. - Delusion is most severe.
Regarding greed, there are two cases: 1. If one acts out of greed but not for self-preservation, fearing for one’s life and acting temporarily, this should be considered less severe. 2. If one has no lack of resources but is insatiably greedy for profit, this should be considered more severe.
Regarding hatred, there are two cases: 1. If one harbors resentment and offers alcohol to make someone confused, satisfying one’s own mind, this is less severe. 2. If one acts with intense hatred, causing others to commit evil and obstruct goodness, satisfying one’s own mind, this is more severe.
Regarding delusion, there are two cases: 1. If one mistakenly believes the action is not serious, thinking that since alcohol is made from water and grain, and as long as it doesn’t cause confusion, there should be no fault, and thus one constantly engages in it without stopping—this is severe. 2. If one holds a wrong view, believing that drinking alcohol can enhance one’s appearance or strength and benefit others, and thus encourages oneself or others to drink, thinking there is gain and no loss—this is the most severe.
Regarding the three pairs: - Greed and hatred together are less severe. - Greed and delusion together are moderately severe. - Hatred and delusion together are most severe.
The combination of all three is the most severe.
In summary, there are these three categories of three, and the severity can be understood accordingly. Additionally, there are distinctions between shared precepts and unshared precepts, which can be understood by analogy.
第七、犯得報者，謂如經中有三：初酒河地獄，是釀酒家罪；二酒池地獄，是酤酒家罪；三灌口地獄，是飲酒人罪。又十輪經第四校量此罪。頌曰：十壓油輪罪，等彼一婬坊，置彼十婬坊，等一酒坊罪。置十酒坊罪，等彼一屠坊，置彼十屠坊，罪等王等一。
Seventh, the karmic retribution for offenses is described in the scriptures in three ways: first, the Wine River Hell is the punishment for those who brew alcohol; second, the Wine Pool Hell is the punishment for those who sell alcohol; third, the Pouring Mouth Hell is the punishment for those who drink alcohol. Furthermore, the *Ten Wheels Sutra* compares the severity of these sins in its fourth chapter. A verse states: the sin of pressing oil in ten presses equals that of one brothel; ten brothels equal the sin of one wine shop; ten wine shops equal the sin of one slaughterhouse; ten slaughterhouses equal the sin of one king.
第八、對治行者，菩薩思惟：我應以明慧正行授與眾生，何容反與昏狂之飲，令作大罪？甚為不可。略明十事應與眾生：一、我應授與世智，令識尊卑禮，或修孝義等行。二、應令深信三寶，修敬養等行。三、應令明識善惡業果，避罪修福。四、應令知出世善業，修出離行。五、應令知二乘所有行果。六、應令知大乘行果殊勝之相。七、應令知菩薩地位分齊，謂十發趣等。八、令知菩薩所應行行，謂應作、不應作等。九、令知佛果神力解脫不思議處，令知生欣欲等。十、令知法界法門真俗平等無礙法。
Eighth, the Practice of Counteracting: The Bodhisattva reflects: "I should impart wisdom and proper conduct to all beings. How could I instead give them the drink of delusion and madness, causing them to commit grave offenses? This is utterly unacceptable."
Briefly, there are ten things that should be given to beings:
1. I should impart worldly wisdom, enabling them to recognize the respect due to elders and juniors, and to cultivate filial piety, righteousness, and other virtuous conduct.
2. I should enable them to have deep faith in the Three Jewels and to practice reverence and support.
3. I should enable them to clearly understand the karmic results of good and evil deeds, so they may avoid wrongdoing and cultivate blessings.
4. I should enable them to know the wholesome actions leading beyond the world and to practice the path of liberation.
5. I should enable them to know the practices and fruits of the Two Vehicles.
6. I should enable them to know the superior characteristics of the Mahayana practices and their fruits.
7. I should enable them to know the stages and distinctions of the Bodhisattva path, such as the Ten Grounds of Aspiration.
8. I should enable them to know the conduct a Bodhisattva should undertake—what should be done and what should not.
9. I should enable them to know the inconceivable realm of the Buddha's fruit—his spiritual powers and liberation—so they may give rise to joyful aspiration.
10. I should enable them to know the Dharma-realm's teachings, the equality and non-obstruction of the ultimate and the conventional.
第九、通局者。初通，謂救眾生命難等時，為藥應開故，如殺盜等，又如末利夫人所作等。二、局者，乃至一毛渧等、起一念等，皆有犯義，故皆閉也。
第十、釋文中，三分同前。初中先、舉過，二、正制，三、釋意。初中二：先舉犯位，謂自作、教他俱成犯故。二、辨犯法，亦四種，亦四釋：一、約位，謂自作為因，教他為緣，巧說其法同作為業。二、約能，謂置麴米等為因，畜槽具等為緣，合和為法，常酤為業。三、約所為，謂賣前因緣與他為因，自須往酤與他為緣，示他方法為法，令他作成為業。四、約具，謂規利及酒為因，他求為緣，價直及斟量為法，授受成業。二、「一切酒」下正制，依《智論》十五，酒有三種：一、穀酒，二、菓酒，三、藥草木等酒。若乾若濕、若清若濁不得酤，乃至一毛頭等，故云「一切酒不得酤」。三、「是酒」下明釋意，謂以酒是諸過患本，能作一切重惡，能犯一切禁戒，無不由酒起，故云「起罪」。緣謂三十六失，如《智論》十三說。二、「而菩薩」下明所應行中，「應生眾生明達慧」者，謂諸菩薩法爾皆應令諸眾生明知俗諦因果差別，則通達真諦平等一味，勝慧成行斷惑得果，何容反授昏狂之藥令重顛倒？違理之甚，故結重。文可知。