藥師經疏 1.100

1.100

經。是故至方便　二順成。是故教以呪藥方便是除橫法故。唐本云是故勸造續命幡燈修諸福德以修福故。盡其壽命不經苦患。宋本復云。我聞世尊說有諸橫。勸造幡燈令其修福。又言昔沙彌救蟻已修福故。盡其壽命不更苦患。身體安寧福德力強使之然也。此答意云何夫橫死者。皆是不定業。此業若有順緣資助則得延長。若無順緣資助則便短促。是故勸造幡燈修敬三寶等福德。以修福德為資助順緣故。遂使是人盡彼先業所感壽命。終不中逢更經枉橫苦患也。

Sūtra: “Therefore […] expedients.” / Second, the affirmative explanation. Therefore, teaching incantations, medicines, and expedients is the method for eliminating untimely deaths. Thus, the Tang version says: “Therefore, he encourages fashioning life-prolonging banners and lamps and cultivating various merits; by cultivating merit, one exhausts one's lifespan without undergoing pain and affliction.” The Song version also says: “I have heard the World-Honoured One speak of various untimely deaths, and he encourages the fashioning of banners and lamps to cause them to cultivate merit.” It also says: “Formerly, a śrāmaṇera saved ants, and because he cultivated merit, he exhausted his lifespan without further undergoing pain and affliction, his body was peaceful, and the power of his merit was strong, bringing this about.” What is the meaning of this answer? In general, untimely deaths are all indeterminate karma. If this karma receives the support of favourable conditions, it can be extended; if it does not receive the support of favourable conditions, it will be cut short. Therefore, he encourages fashioning banners and lamps and cultivating merit such as revering the Three Jewels, because using the cultivation of merit as a supporting favourable condition enables this person to exhaust the lifespan induced by their previous karma, and they will never midway encounter or further undergo unjust and untimely pain and affliction.