Three Types of Rejoicing in Killing

Original Text of the First Section on Killing in the Upasaka Precepts Sutra: Praising killing falls into three categories. First, praising killing directed at a person who violates the precepts. Second, praising killing directed at a person who upholds virtuous precepts. Third, praising killing directed at the elderly or the sick. A person who violates the precepts is one who fails to maintain the precepts and commits evil acts, such as slaughtering cattle and sheep, raising chickens and pigs, releasing hawks to catch fish, hunting rabbits as a fowler, shooting deer and antelope, and so on. This includes thieves and executioners, as well as those who curse dragons or guard prisons. If one goes to where such people reside and says this: "You, violators of the precepts, why do you persist in committing sins for so long? It would be better for you to die early." If the person dies because of this, the speaker commits an unpardonable offense. If the person does not die because of it, the speaker commits a medium offense that can be repented. If the evil person says this: "I do not heed this person's words," and does not die because of it, the speaker commits a medium offense that can be repented.

Explanation: Praising killing has three scenarios. The first is praising death directed at a person who violates the precepts, encouraging them to die. The second is praising death directed at a person who upholds virtuous precepts, encouraging them to die. The third is praising and encouraging the elderly or the sick to die. A person who violates the precepts is one who cannot uphold the precepts and commits evil karma, such as butchers of cattle and sheep, those who raise chickens and pigs, those who release hawks to catch fish, fowlers who trap rabbits, those who shoot deer and antelope, as well as thieves and executioners, and those who curse dragons or guard prisons.

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

Original Text: If one praises such a person, encouraging them to die, but later feels remorse, thinking: "Why did I tell this person to die?" and then returns to say: "You evildoers, perhaps due to the cause and condition of encountering a virtuous teacher, you may draw near to good people, hear the wholesome Dharma, engage in right contemplation, and become free from evil offenses. Do not kill yourselves." If the person heeds this advice and does not die, the speaker commits a medium offense that can be repented.

Explanation: If an Upasaka 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 and says to them: "You evildoers, in the future, perhaps due to the cause and condition of encountering a virtuous teacher, you may draw near to good people, hear the wholesome Dharma, engage in right contemplation, and become free from the evil karma and offenses you have committed. Do not kill yourselves." If those people listen to and accept his words and do not die, the Upasaka commits a medium offense that can be repented.

Why is it that even evildoers who commit evil acts should not be encouraged to commit suicide? Because the Buddha Dharma does not abandon a single person; regardless of whether they are good or evil, it universally liberates all. An evildoer, if they have the opportunity to encounter a virtuous teacher who imparts the wholesome Dharma, and they believe, accept, and practice it, can eliminate their evil karma, transform their own mind, and thus change their destiny of falling into the three evil realms. Even if they do not encounter a virtuous teacher or the wholesome Dharma, they might still reflect on their evil actions, repent little by little, turn their minds towards goodness, and also change their destiny.

Original Text: A person who upholds virtuous precepts refers to the fourfold assembly of the Tathagata. If one goes to virtuous people and says this: "You who uphold virtuous precepts are people of merit and virtue. If you die, you will enjoy heavenly blessings. Why not kill yourself?" If the person commits suicide because of this, the speaker commits an unpardonable offense. If they do not kill themselves, the speaker commits a medium offense that can be repented. If the virtuous person thinks this: "Why should I heed his words and kill myself?" and does not die, the speaker commits an offense that can be repented. If, after encouraging another to die, one feels remorse, thinking: "I was wrong. Why did I tell this virtuous person to die?" and returns to say: "You virtuous person, abide according to your lifespan. The more you live, the more your merit and virtue increase, and thus the more blessings you will receive. Do not kill yourself." If the person does not die because of this, the speaker commits a medium offense that can be repented.

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

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

Original Text: Regarding the elderly and the 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 kill yourself?" If the person dies because of this, the speaker commits an unpardonable offense. If they do not die because of it, the speaker commits a medium offense that can be repented. If the sick person thinks: "Why should I heed this person's words and kill myself?" 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 person, perhaps you can obtain good medicine, or a skilled attendant. Follow the medicine and diet, and your illness can be cured. Do not kill yourself." If the person does not die because of this, the speaker commits a medium offense that can be repented.

Explanation: The elderly and the sick, due to the disharmonious increase and decrease of the four elements, suffer various physical afflictions. An Upasaka goes to the dwelling of the sick person and says to them: "Why do you endure such suffering from illness for so long? Why not kill yourselves?" If the sick person dies because of this, the Upasaka commits an unpardonable offense. If the sick person does not die because of it, the Upasaka commits a medium offense that can be repented. If the sick person thinks: "Why should we heed his words and commit suicide?" If the Upasaka, 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 the sick person's dwelling and says to them: "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 kill yourselves." If the sick person does not die because of this, the Upasaka commits a medium offense that can be repented.

Original Text: The remaining seven types of killing mentioned above, determining whether an offense is committed or not, are the same as in the case of the fire pit [discussed earlier]. If one kills a human being while perceiving them as human, this offense is unpardonable. If one kills a human being while perceiving them as non-human, or kills while doubting whether it is a human being, one commits an unpardonable offense. If one kills a non-human while perceiving them as human, or kills while doubting whether it is a non-human, one commits a medium offense that can be repented.

Explanation: The remaining seven types of killing not yet explained in detail above – killing by strangulation, killing by snare, killing by trap, killing by contact, pushing into fire, pushing into water, pushing into a pit – determining whether an offense is committed, what kind of offense, follows the same principles as the offense of making a smokeless fire pit mentioned earlier. One can compare and understand by referring to that.

If one kills a human being and also perceives the other as a human being to kill, this offense is unpardonable. If one intentionally kills a human being while perceiving them as non-human, or kills a human being while uncertain whether it is human, one commits an unpardonable offense. If one intentionally kills a non-human while perceiving them as human, or kills a non-human while uncertain whether it is non-human, one commits a medium offense that can be repented.