本願藥師經古迹 2.12

2.12

爾時阿難問救脫菩薩言：善男子！云何已盡之命而可增益？救脫菩薩言：大德！汝豈不聞如來說有九橫死邪？是故勸造續命幡燈、修諸福德。以修福故，盡其壽命不經苦患。阿難問言：九橫云何：救脫菩薩言：有諸有情得病雖輕，然無醫藥及看病者，設復遇醫授以非藥，實不應死而便橫死。又信世間邪魔外道妖㜸之師妄說禍福便生恐動，心不自正卜問覓禍，殺種種眾生解奏神明、呼諸魍魎，請乞福祐、欲冀延年，終不能得。愚癡迷惑信邪倒見，遂令橫死，入於地獄無有出期。是名初橫。二者橫被王法之所誅戮。三者畋獵嬉戲耽婬嗜酒放逸無度，橫為非人奪其精氣。四者橫為火焚。五者橫為水溺。六者橫為種種惡獸所噉。七者橫墮山崖。八者橫為毒藥、厭禱呪咀、起屍鬼等之所中害。九者飢渴所困不得飲食而便橫死。是為如來略說橫死有此九種。其餘復有無量諸橫，難可具說。復次阿難？彼琰魔王主領世間名藉之記，若諸有情不孝五逆、破辱三寶、壞君臣法、毀於信戒，琰魔法王隨罪輕重考而罰之。是故我今勸諸有情，燃燈造幡、放生修福，令度苦厄不遭眾難。

At that time, Ānanda asked Bodhisattva Trāṇamukta: 'Good son, how can a life that is already exhausted still be prolonged?' Bodhisattva Trāṇamukta said: 'Venerable Sir, have you not heard that the Tathāgata spoke of nine untimely deaths? For this reason I encourage the making of life-prolonging banners and lamps, and the cultivation of all merits. Because of cultivating merit, one finishes out one's life span without undergoing suffering or calamity.' Ānanda asked: 'What are the nine untimely [deaths]?' Bodhisattva Trāṇamukta said: 'There are sentient beings who contract an illness, and although it is slight, they have neither medicine nor caretakers; even if they happen upon a physician, he gives them improper medicine, so that they who truly should not have died meet with an untimely death. Furthermore, they believe in the perverse māras, non-Buddhists, and demonic sorcerers of the world, who falsely speak of misfortunes and blessings, whereupon they become terrified and shaken. Because their own minds are not upright, they divine and seek out misfortune, slaughtering various kinds of sentient beings to report to the spirits, summoning various spectres and demons, praying for blessings and boons, and hoping to prolong their years, but in the end they cannot attain it. Ignorant, confused, and believing in perverse and inverted views, they are eventually led to an untimely death, entering into hell with no time of release. This is named the first untimely death. Second is to suffer untimely execution by the laws of the king. Third is hunting, debauchery, indulging in lust, being addicted to alcohol, and unrestrained laxity, so that one's essential energy is untowardly seized by non-humans. Fourth is to be untowardly burned by fire. Fifth is to be untowardly drowned in water. Sixth is to be untowardly devoured by various vicious beasts. Seventh is to fall untowardly down a mountain precipice. Eighth is to be untowardly injured by poisons, sorcery, curses, vetālas, and the like. Ninth is to be distressed by hunger and thirst, unable to obtain food and drink, and thereby meet with an untimely death. These are the nine kinds of untimely death briefly spoken of by the Tathāgata. Beyond these, there are further immeasurable kinds of untimely [deaths], which can hardly be fully explained. Furthermore, Ānanda, King Yama holds jurisdiction over the recording of the registers of names in the world. If sentient beings are unfilial, commit the five inexpiable offenses, revile and dishonor the Three Jewels, destroy the laws between ruler and minister, or breach their faith and the precepts, King Yama, the Lord of Dharma, examines and punishes them according to the gravity of their offenses. For this reason, I now encourage all sentient beings to light lamps, make banners, release living beings, and cultivate merits, causing them to transcend pain and distress and not encounter numerous tribulations.'