Explanation of Precepts (Draft)

18. Does Sending Chickens and Ducks to Eliminate Locusts Constitute Killing?

Instigating others to commit killing karma incurs heavier negative karma than committing the act oneself. Why is this so? Because when killing is done personally, it is solely one's own creation of negative karma, forming negative affinities with sentient beings. However, when one incites others to kill on one's behalf, while the killing karma is created by the other person, one still bears a share of it. Not only does one's own intention to kill remain, but one also causes others to form negative affinities and create negative karma, thereby polluting them. This constitutes double-fold negative karma.

Sending chickens and ducks to kill locusts on behalf of humans means the locusts die because of humans; it is humans who kill them. The chickens and ducks are merely tools used by humans to kill the locusts. Simultaneously, the chickens and ducks form negative affinities with the locusts, for which they will suffer karmic retribution in future lives—a consequence caused by humans. Therefore, sending chickens and ducks to eliminate locusts creates greater negative karma than eliminating them oneself.

But should locusts be eliminated when faced with such a large-scale locust disaster? If the locusts threaten human survival, they certainly need to be eliminated, because human life is immeasurably more valuable than that of locusts. Comparing the two, human survival should be prioritized. Humans are vessels of the Way, capable of performing vast amounts of wholesome karma that benefit beings in the three lower realms. As long as humans live, other matters can be managed. There will only be some karmic retribution in future lives, which is far better than being killed by locusts now or being trapped by disaster.

Every sentient being has created immeasurable killing karma, large and small, over countless eons since beginningless time. Thus, every sentient being has deep-seated karmic obstacles and numerous negative affinities. No matter how virtuous you are, there will always be those who want to kill you, beat or scold you, insult or frame you, slander you, or look down on you—there are many adversaries who speak ill of you.

Encountering adverse conditions and disasters that force one to commit killing karma is itself a manifestation of lack of merit, an obstacle caused by karma, and the karmic retribution of negative actions. Without karmic obstacles, one would not encounter situations where killing is necessary to resolve survival issues. Buddhas and Bodhisattvas, having eliminated negative karma, do not attract such adverse conditions and are not forced to commit killing. Even when encountering negative circumstances, they can turn danger into safety, transform calamities into auspicious events, and use their immeasurable merit to redeem and liberate their adversaries.