藥師經疏 1.103

1.103

經。第三至害其魂魄　三放逸亡魂。言放逸者。依涅槃經第八卷說。謹慎無放逸。是處名甘露。放逸不謹慎是名為死句。若不放逸者。則得不死處。如其放逸者。常趣於死路。若放逸者。名為有法。是有為法為第一苦。不放逸者。則名涅槃。彼涅槃者名為甘露。第一最樂。若趣諸行是名死處。婬無度者雖復自妻須避。三長月六及八王日。謂立春春分立夏夏至立秋秋分立冬冬至。亦名八節。曰臨產一月產後一月。及三明下若有犯者名為邪婬。問。人守人瞋法守破法應名邪婬。人自有妻。何以為邪。答。既聽受一日一夜。戒墮於法中。本雖是婦。今不自在。過受戒時則非法守。又為傷身乳兒時婬母乳則竭。又以心著婬欲不復護兒非道之處故名邪婬。醉無度者。如鴦崛魔羅飲酒荒亂婬匿其母。其母復與外人交通。持刀殺之。如智度論。佛語難提迦優婆塞。酒有三十五失。何等三十五。一者現世財物產竭。何以故。人飲酒醉心無節限用費無度故。二者眾病之門。三者鬪諍之本。四者裸露無恥。五者醜名惡聲人所不敬。六者覆智慧。七者應所得物而不得已所得物而散失。八者伏匿之事盡為人說。九者種種事業廢不成辨。十者醉為態本。何以故。醉時多失。醉已慚愧憂愁。十一者身力轉少。十二者身色壞。十三者不知敬父。十四者不知敬母。十五者不敬沙門。十六者不敬婆羅門。十七者不敬伯叔及尊長。何以故。醉悶恍忽無所別故。十八者不尊敬仙。十九者不敬法。二十者不敬僧。二十一者朋黨惡人。二十二者疎遠賢善。二十三者作破戒人。二十四者無慚愧。二十五者不守六情。二十六者從色放逸。二十七者人所憎惡不喜見之。二十八者貴重親屬及知識所共儐棄。二十九者行不善法。三十者棄捨善法。三十一者明智人士所不信用。何以故。酒放逸故。三十二者遠離涅槃。三十三者種狂癡因緣。三十四者身壞命終墮惡埿梨中。三十五者若得為人所生之處。常當狂騃。由婬醉無度惱亂眾生。為諸非人害。其魂魄不得長壽故為橫死。

Sūtra: "The third... harms their soul."
Three: heedlessness and loss of soul. As for "heedlessness" (pramāda): according to the eighth fascicle of the Nirvāṇa Sūtra: "Vigilance and non-heedlessness: this place is called the deathless (amṛta). Heedlessness and lack of vigilance: this is called the path of death. If one is non-heedless, one attains the place of the deathless. If one is heedless, one constantly heads toward the road of death. If one is heedless, it is called conditioned phenomena, and conditioned phenomena are the greatest suffering. Non-heedlessness is called nirvāṇa, and that nirvāṇa is called the deathless, the supreme bliss. Heading into conditioned formations is called the place of death." As for "excessive lust": even with one's own wife, one must avoid the three long months, the six [fast days], and the eight royal days—namely the beginning of spring, the spring equinox, the beginning of summer, the summer solstice, the beginning of autumn, the autumn equinox, the beginning of winter, and the winter solstice, which are also called the eight solar nodes—as well as the month before childbirth, the month after childbirth, and under the three luminaries; if one transgresses, it is called sexual misconduct. Question: "If a woman is protected by a person, causing that person anger, or protected by the Dharma, breaking the Dharma, it should be called sexual misconduct; but when a man has his own wife, why is it misconduct?" Answer: "Once she has undertaken [the precepts] for a day and a night, the precepts fall within the Dharma; though she was originally his wife, now she is not [his] to command. When the time of receiving precepts has passed, it is not Dharma-protected. Furthermore, to avoid harming the body: while a child is nursing, if one has intercourse, the mother's milk dries up; also, because the mind is attached to lust, one no longer cares for the child; and [intercourse] in inappropriate places—hence it is called sexual misconduct." As for "excessive drunkenness": like Aṅgulimāla who drank wine and fell into disorder, committing incest with his mother; when his mother again had intercourse with an outsider, he held a knife and killed her. As in the Dazhidun lun, the Buddha said to the upāsaka Nandika: "Alcohol has thirty-five faults. What are the thirty-five? First, present worldly wealth and property are exhausted. Why? Because when a person drinks and becomes intoxicated, their mind has no moderation and their spending is reckless. Second, it is the gateway to many diseases. Third, it is the root of quarrels and disputes. Fourth, one exposes oneself naked without shame. Fifth, one earns a bad reputation and ill renown, being disrespected by people. Sixth, it covers over wisdom. Seventh, things that one ought to obtain are not obtained, and things already obtained are lost. Eighth, hidden matters are all spoken to others. Ninth, various tasks are neglected and not accomplished. Tenth, intoxication is the root of distress. Why? Because when drunk one has many failings, and when sober one has remorse and sorrow. Eleventh, physical strength gradually diminishes. Twelfth, physical complexion is ruined. Thirteenth, one does not know how to respect one's father. Fourteenth, one does not know how to respect one's mother. Fifteenth, one does not respect śramaṇas. Sixteenth, one does not respect brāhmaṇas. Seventeenth, one does not respect uncles and elders. Why? Because when stupefied by drunkenness, one cannot distinguish anything. Eighteenth, one does not respect ṛṣis. Nineteenth, one does not respect the Dharma. Twentieth, one does not respect the Saṅgha. Twenty-first, one associates with evil persons. Twenty-second, one estranges oneself from the worthy and good. Twenty-third, one becomes a breaker of precepts. Twenty-fourth, one is without shame or conscience. Twenty-fifth, one does not guard the six sense faculties. Twenty-sixth, one indulges in heedlessness through sensory pleasures. Twenty-seventh, one is loathed by people, who dislike seeing one. Twenty-eighth, one is ostracized by esteemed relatives and acquaintances. Twenty-ninth, one practices unwholesome dharmas. Thirtieth, one abandons wholesome dharmas. Thirty-first, one is not trusted by wise people. Why? Because of heedlessness through alcohol. Thirty-second, one remains far from nirvāṇa. Thirty-third, one plants causes and conditions for madness and delusion. Thirty-fourth, when the body breaks up at the end of life, one falls into the evil naraka. Thirty-fifth, if one attains human rebirth, in whatever place one is born, one will always be mad and dull." Because excessive lust and drunkenness disturb sentient beings, non-human beings harm their soul, so that they do not obtain a long life; therefore it is an untimely death.