Three Types of Rejoicing in Killing

The Original Text of the First Section on the Five Precepts for Upāsakas: There are three kinds of praise that lead to killing. First, praising an evil-precept person. Second, praising a virtuous-precept person. Third, praising the old and sick. An evil-precept person is one who kills cattle and sheep, raises chickens and pigs, releases hawks to catch fish, acts as a hunter trapping rabbits, shoots deer and other such animals, or is a thief, executioner, dragon-curser, or prison guard. If one goes to where such people reside and says: "You evil-precept people, why do you persist in wrongdoing for so long? It would be better for you to die early." If that person dies because of this, it constitutes an unpardonable offense. If they do not die because of it, it constitutes a medium offense that can be repented. If the evil person says: "I do not heed this person's words," and does not die because of it, one commits a medium offense that can be repented.

Explanation: There are three situations involving praise that leads to killing. The first is praising an evil-precept person and encouraging them to die. The second is praising a virtuous-precept person and encouraging them to die. The third is praising and encouraging the old and sick to die. An evil-precept person is one who cannot uphold precepts and creates evil karma, such as those who slaughter cattle and sheep, raise chickens and pigs, release hawks to catch fish, act as hunters trapping rabbits, shoot deer and other such evildoers, as well as thieves, executioners, dragon-cursers, and prison guards.

If an upāsaka goes to the dwellings of such people and says to them: "You evildoers, why do you persist in creating evil karma for so long? It would be better for you to die early." If these people commit suicide because of these words, the upāsaka commits an unpardonable offense. If those people do not die because of these words, the upāsaka commits a medium offense that can be repented.

Original Text: If one praises such a person, causing them to die, but later feels remorse, thinking: "Why did I instruct this person to die?" and returns to say: "You evildoers, perhaps due to causes and conditions involving virtuous friends, you may draw near to good people, hear the wholesome Dharma, engage in right reflection, and become free from evil offenses. Do not commit suicide." If that person heeds these words and does not die, it constitutes a medium offense that can be repented.

Explanation: If an upāsaka praises and encourages such people to die but later regrets it, thinking: "How could I have induced them to die?" and then goes again to their dwelling, saying to them: "You evildoers, in the future, perhaps due to causes and conditions involving virtuous friends, you may draw near to good people, hear the wholesome Dharma, engage in right reflection, and become free from the evil karma and offenses you have created. Do not commit suicide." If those people accept his words and do not die, the upāsaka commits a medium offense that can be repented.

Why should one not encourage even an evildoer to commit suicide? Because the Buddha-Dharma does not abandon a single person; whether good or evil, it universally liberates all. If an evildoer has the opportunity to encounter a virtuous friend who imparts the wholesome Dharma, and they believe, accept, and practice it, they can eliminate evil karma, transform their own mind, and thereby change their destiny of falling into the three evil realms. Even if they do not encounter a virtuous friend or the wholesome Dharma, they might still reflect on their evil actions, gradually repent, turn their mind toward goodness, and thus change their destiny.

Original Text: A virtuous-precept person refers to the fourfold assembly of the Tathāgata. If one goes to virtuous people and says: "You virtuous-precept people who possess merit and virtue, if you die, you will receive heavenly blessings. Why not take your own life?" If that person commits suicide because of this, one commits an unpardonable offense. If they do not commit suicide, it constitutes a medium offense that can be repented. If the virtuous-precept person thinks: "Why should I heed his words and commit suicide?" and does not die, the offense can be repented. If, after instructing another to die, one feels remorse, thinking: "I was wrong. Why did I instruct this virtuous person to die?" and returns to say: "You virtuous-precept person, abide according to your lifespan. The more your merit increases, the more blessings you will receive. Do not take your own life." If they do not die because of this, it constitutes a medium offense that can be repented.

Explanation: A virtuous-precept person is a good-hearted precept holder, a member of the Tathāgata's fourfold assembly. If an upāsaka goes to the dwellings of such people and says to them: "You are virtuous-precept people who possess merit and virtue. If you die, you will enjoy the blessings of heavenly beings. Why not commit suicide?" If these people commit suicide because of this, the upāsaka commits an unpardonable offense. If they do not commit suicide, the upāsaka commits a medium offense that can be repented. If the virtuous-precept person thinks: "Why should I listen to him and commit suicide?" and does not die, the upāsaka commits an offense that can be repented.

If, after inducing these people to commit suicide, the upāsaka regrets what he said and did, thinking: "I was wrong. How could I have induced these good people to commit suicide?" and then returns to their dwelling, saying to them: "You virtuous people, you should live according to your lifespan. In this way, your merit will continue to increase, and the blessings you enjoy in future lives will be even greater. Do not commit suicide." If those people do not die because of this, the upāsaka commits a medium offense that can be repented.

Original Text: Regarding the old and sick: Due to the increase and decrease of the four elements, they suffer various afflictions. If one goes to such a person and says: "How can you endure this suffering for so long? Why not take your own life?" If they die because of this, it constitutes an unpardonable offense. If they do not die because of it, it constitutes a medium offense that can be repented. If the sick person thinks: "Why should I heed this person's words and take my own life?" If, after speaking to the sick person, one feels remorse, thinking: "I was wrong. Why did I tell this sick person to commit suicide?" and returns to say: "You sick people, you may obtain good medicine or encounter skilled caregivers. Follow the medicine and diet, and your illness may be cured. Do not take your own life." If they do not die because of this, it constitutes a medium offense that can be repented.

Explanation: The old and sick, due to imbalance and changes in the four elements (earth, water, fire, wind), suffer various physical afflictions. An upāsaka goes to the dwelling of the sick person and says to them: "Why do you endure such illness and suffering for so long? Why not commit suicide and die?" If the sick person dies because of this, the upāsaka commits an unpardonable offense. If the sick person does not die because of this, the upāsaka commits a medium offense that can be repented. If the sick person thinks: "Why should we heed his words and commit suicide?" If the upāsaka, after saying those words to the sick person, feels remorse, thinking: "I was wrong. Why did I speak like that to the sick person, encouraging them to commit suicide?" and then returns to their dwelling, saying: "You sick people, if you can obtain good medicine or encounter someone skilled in healing, take the medicine, regulate your diet, and your illness can be cured. Do not commit suicide." If the sick person does not die because of this, the upāsaka commits a medium offense that can be repented.

Original Text: Regarding the remaining seven kinds of killing mentioned above, determining whether an offense is committed or not is the same as in the case of the fire pit. If one kills a human being while perceiving them as human, it is an unpardonable offense. Killing while perceiving a human as non-human, or killing a human while doubting whether they are human, all constitute unpardonable offenses. Killing while perceiving a non-human as human, or killing a non-human while doubting whether they are non-human, constitutes a medium offense that can be repented.

Explanation: The remaining seven kinds of killing not explained in detail above – killing by crushing, killing by snare, killing by pitfall, killing by contact, pushing into fire, pushing into water, and pushing into a pit – determining whether an offense is committed, what kind of offense, and whether it is pardonable, follows the same principle as determining the offense for making a smokeless fire pit, as explained earlier. One can refer to and compare with that.

If one kills a human being and perceives them as human while doing so, this offense is unpardonable. If one intentionally kills a human while perceiving them as non-human, or kills a human while uncertain whether they are human, both constitute unpardonable offenses. If one intentionally kills a non-human while perceiving them as human, or kills a non-human while uncertain whether they are non-human, both constitute medium offenses that can be repented.