Chinese
心生悔言：‘我不是！何以教此善人死？’还往语言：‘汝善戒人，随寿命住，福德益多故，受福益多，莫自夺命。’若不因死者，是中罪可悔。 “老病者，四大增减，受诸苦恼，往语是人言：‘汝云何久忍是苦，何不自夺命？’因死者，是罪不可悔；若不因死者，是中罪可悔。若病人作是念：‘我何缘受是人语，自夺命？’若语病人已，心生悔：‘我不是！何以语此病人自杀？’还往语言：‘汝等病人，或得良药，善看病人，随药饮食，病可得差，莫自夺命！’若不因死者，是中罪可悔。 “余上七种杀，说犯与不犯，同如上火坑。若人作人想杀，是罪不可悔；人作非人想杀，人中生疑杀，皆犯不可悔；非人人想杀，非人中生疑杀，是中罪可悔。 “又一人被截手足，置着城堑中，又众女人来入城中，闻是啼哭声，便往就观，共相谓言：‘若有能与是人药浆饮，使得时死，则不久受苦！’中有愚直女人，便与药浆，即死。诸女言：‘汝犯戒，不可悔！’即白佛。佛言：‘汝与药浆时死者，犯戒不可悔。’ “若居士作方便欲杀母，而杀非母，是中罪可悔；若居士欲杀非母，而自杀母，是犯中罪可悔，非逆。 “若居士方便欲杀人，而杀非人，是中罪可悔；若居士作方便欲杀非人， 现代汉语译本：心中产生后悔的想法，说：‘我错了！为什么教这个好人去死？’应该回去告诉他：‘你好好持戒，随着寿命自然终结，福德会越来越多，享受的福报也会越来越多，不要自己结束生命。’如果他的死不是因为我的劝说，这是中等罪过，可以忏悔。 对于年老生病的人，四大（地、水、火、风）不调，承受各种痛苦，去对他说：‘你为什么还要忍受这痛苦，为什么不自己结束生命？’如果他的死是因为我的劝说，这是不可忏悔的罪过；如果他的死不是因为我的劝说，这是中等罪过，可以忏悔。如果病人产生这样的想法：‘我为什么要听这个人说的话，自己结束生命？’如果劝说病人之后，心中产生后悔的想法：‘我错了！为什么劝说这个病人去自杀？’应该回去告诉他：‘你们这些病人，或许能得到良药，好好照顾病人，按照医嘱服药饮食，病是可以治好的，不要自己结束生命！’如果他的死不是因为我的劝说，这是中等罪过，可以忏悔。 以上七种杀生的情形，关于犯戒与不犯戒的判断，与前面火坑的比喻相同。如果人想杀人而杀人，这是不可忏悔的罪过；人想杀人，但误以为是非人而杀，或者对是否是人心中存疑而杀，都犯了不可忏悔的罪过；想杀非人，或者对是否是非人心中存疑而杀，这是中等罪过，可以忏悔。 又有一个人被砍断手脚，放置在城壕中，一些女人进入城中，听到他的哭声，便前去观看，互相说道：‘如果有人能给他药浆喝，让他快点死去，就不会再受苦了！’其中有个愚笨而心直的女人，便给他药浆，那人立刻死了。其他女人说：‘你犯戒了，不可忏悔！’这个女人就去禀告佛陀（Buddha）。佛陀说：‘你给他药浆，导致他立刻死去，犯戒，不可忏悔。’ 如果居士（Upasaka，在家男信徒）想用计谋杀死母亲，却误杀了非母亲的人，这是中等罪过，可以忏悔；如果居士想用计谋杀死非母亲的人，却误杀了母亲，这是犯了中等罪过，可以忏悔，但不是逆罪（指杀害父母等重罪）。 如果居士用计谋想杀人，却误杀了非人，这是中等罪过，可以忏悔；如果居士用计谋想杀非人，
English
English version: A thought of regret arises: ‘I was wrong! Why did I teach this good person to die?’ One should go back and say: ‘You should uphold the precepts well, and as your lifespan comes to an end naturally, your merit and virtue will increase, and you will enjoy more blessings. Do not take your own life.’ If the death is not caused by my advice, it is a medium offense that can be repented. For the elderly and sick, the four elements (earth, water, fire, and wind) are imbalanced, and they suffer various pains. One goes to this person and says: ‘Why do you endure this suffering for so long? Why don't you take your own life?’ If the death is caused by my advice, it is an offense that cannot be repented; if the death is not caused by my advice, it is a medium offense that can be repented. If the sick person has this thought: ‘Why should I listen to this person's words and take my own life?’ If, after advising the sick person, a thought of regret arises: ‘I was wrong! Why did I advise this sick person to commit suicide?’ One should go back and say: ‘You sick people may obtain good medicine, take good care of the sick, and follow the doctor's instructions for medication and diet. The illness can be cured, do not take your own life!’ If the death is not caused by my advice, it is a medium offense that can be repented. The above seven types of killing, regarding the judgment of committing or not committing an offense, are the same as the analogy of the fire pit mentioned earlier. If a person intends to kill a person and kills them, it is an offense that cannot be repented; if a person intends to kill a person but mistakenly thinks they are a non-human and kills them, or if they have doubts about whether they are a person and kill them, they have committed an offense that cannot be repented; if one intends to kill a non-human, or if one has doubts about whether they are a non-human and kills them, it is a medium offense that can be repented. Furthermore, a person has their hands and feet cut off and is placed in the city moat. Some women enter the city, hear their cries, and go to see them, saying to each other: ‘If someone could give this person a medicinal drink to make them die quickly, they would not suffer anymore!’ Among them, there is a foolish and straightforward woman who gives them a medicinal drink, and the person dies immediately. The other women say: ‘You have violated the precepts, it cannot be repented!’ This woman then reports to the Buddha (Buddha). The Buddha says: ‘You gave them the medicinal drink, causing them to die immediately, you have violated the precepts, it cannot be repented.’ If a lay devotee (Upasaka, a male lay follower) intends to kill their mother by means of a trick, but mistakenly kills a non-mother, it is a medium offense that can be repented; if a lay devotee intends to kill a non-mother by means of a trick, but mistakenly kills their mother, it is a medium offense that can be repented, but it is not a heinous crime (referring to serious crimes such as killing parents). If a lay devotee uses a trick to kill a person, but mistakenly kills a non-human, it is a medium offense that can be repented; if a lay devotee uses a trick to kill a non-human, -------------------------------------------------------------------------------- 而杀人者，犯小可悔罪。
Chinese
“若人怀畜生胎，堕此胎者，犯小可悔罪；若畜生怀人胎者，堕此胎死者，犯不可悔。 “若居士作杀人方便，居士先死，后若有死者，是罪犯可悔。若居士欲杀父母，心生疑：‘是父母？非耶？’若定知是父母杀者，是逆罪，不可悔。若居士生疑，是人非人？若心定知是人，杀者，犯不可悔。 “若人捉贼，欲将杀，贼得走去。若以官力、若聚落力，追逐是贼，若居士逆道来，追者问居士言：‘汝见贼不？’是居士先于贼有恶心瞋恨，语言：‘我见在是处。’以是因缘令贼失命者，犯不可悔。若人将众多贼欲杀，是贼得走者，若以官力、若聚落力追逐，是居士逆道来，追者问居士言：‘汝见贼不？’是贼中或有一人，是居士所瞋者，言：‘我见在是处。’若杀非所瞋者，是罪可悔。余如上说。 “若居士母想杀非母，犯不可悔，非逆罪。若戏笑打他，若死者，是罪可悔。若狂不自忆念杀者，无罪。若优婆塞用有虫水及草木中杀虫，皆犯罪；若有虫无虫想用，亦犯；若无虫虫想用者，亦犯。 “有居士起新舍，在屋上住，手中失梁，堕木师头上，即死。居士生疑：‘是罪为可悔不？’问佛，佛言：‘无罪。’屋上梁，人力少不禁故，梁堕木师头上，杀木师。 现代汉语译本： 杀人者，犯的是小可悔罪（较轻的可以通过忏悔消除的罪过）。 如果有人怀了畜生胎，堕掉这个胎，犯的是小可悔罪；如果畜生怀了人胎，堕掉这个胎导致死亡，犯的是不可悔罪（无法通过忏悔消除的罪过）。 如果居士（在家信佛的男子或女子）为了杀人而准备条件，居士先死了，之后如果有人因此而死，这个罪犯的是可悔罪。如果居士想要杀父母，心中疑惑：‘这是父母吗？不是吗？’如果确定知道是父母而杀害，这是逆罪（极重的罪过），不可悔。如果居士心生疑惑，这是人还是非人？如果心中确定知道是人，而杀害了他，犯的是不可悔罪。 如果有人抓住盗贼，想要杀掉他，盗贼逃走了。如果用官府的力量、或者村落的力量，追赶这个盗贼，如果居士逆着道路而来，追赶的人问居士说：‘你看见盗贼了吗？’这个居士先前对盗贼有恶心瞋恨，（就）说：‘我看见他在那个地方。’因为这个因缘导致盗贼丧命，犯的是不可悔罪。如果有人要杀很多盗贼，这些盗贼逃走了，如果用官府的力量、或者村落的力量追赶，这个居士逆着道路而来，追赶的人问居士说：‘你看见盗贼了吗？’这些盗贼中或许有一个人，是居士所憎恨的，（居士就）说：‘我看见他在那个地方。’如果杀的不是他所憎恨的人，这个罪是可悔罪。其余情况如上面所说。 如果居士的母亲想要杀害的不是自己的孩子，犯的是不可悔罪，但不是逆罪。如果（居士）开玩笑打人，如果（被打的人）死了，这个罪是可悔罪。如果（居士）发狂不记得自己杀人，没有罪。如果优婆塞（受过五戒的在家男居士）使用有虫的水以及草木来杀死虫子，都犯罪；如果有虫没当成有虫想而使用，也犯罪；如果没有虫当成有虫想而使用，也犯罪。 有一个居士建造新房，住在屋顶上，手中失手掉落房梁，砸在木匠的头上，木匠当场死亡。居士心生疑惑：‘这个罪是可悔还是不可悔？’问佛陀，佛陀说：‘没有罪。’因为屋顶上的房梁，人力不足以支撑，所以房梁掉落砸在木匠头上，杀死了木匠。
English
English version: One who kills commits a minor offense that can be repented. If a person conceives an animal fetus and aborts it, it is a minor offense that can be repented; if an animal conceives a human fetus and aborts it, resulting in death, it is an irredeemable offense. If a layperson (a male or female Buddhist devotee) prepares the means for killing someone, and the layperson dies first, and then someone dies as a result, the offense is repentable. If a layperson intends to kill their parents, and doubts arise in their mind: 'Are these my parents? Or not?' If they definitely know they are their parents and kill them, it is a heinous crime (irreversable offense) that cannot be repented. If a layperson doubts, is this a human or a non-human? If they definitely know it is a human and kill them, they commit an irredeemable offense. If someone catches a thief and intends to kill them, but the thief escapes. If the power of the government or the strength of the community is used to pursue the thief, and a layperson comes in the opposite direction, and the pursuers ask the layperson: 'Have you seen the thief?' If the layperson previously had malicious hatred towards the thief, they say: 'I saw them in that place.' Because of this cause, the thief loses their life, committing an irredeemable offense. If someone intends to kill many thieves, and these thieves escape, and the power of the government or the strength of the community is used to pursue them, and a layperson comes in the opposite direction, and the pursuers ask the layperson: 'Have you seen the thieves?' If among these thieves there is someone the layperson hates, they say: 'I saw them in that place.' If they kill someone other than the one they hate, the offense is repentable. The rest is as described above. If a layperson's mother intends to kill someone who is not her own child, it is an irredeemable offense, but not a heinous crime. If (the layperson) hits someone in jest, and (the person who was hit) dies, the offense is repentable. If (the layperson) is insane and does not remember killing someone, there is no offense. If a Upasaka (a male lay devotee who has taken the five precepts) uses water with insects or kills insects in plants, they all commit offenses; if they use it thinking there are no insects when there are, they also commit an offense; if they use it thinking there are insects when there are none, they also commit an offense. There was a layperson building a new house, living on the roof, and accidentally dropped a beam from their hand, hitting a carpenter on the head, and the carpenter died on the spot. The layperson wondered: 'Is this offense repentable or irredeemable?' They asked the Buddha, and the Buddha said: 'There is no offense.' Because the beam on the roof was too heavy for human strength to support, the beam fell and hit the carpenter on the head, killing the carpenter. --------------------------------------------------------------------------------
Chinese
居士即生疑。佛言：‘无罪。从今日作好用心，勿令杀人！’ “又一居士屋上作，见泥中有蝎，怖畏跳下，堕木师上，即死。居士生疑。佛言：‘无罪。从今日好用心作，勿令杀人！’ “又一居士，日暮入险道值贼，贼欲取之，舍贼而走，堕岸下织衣人上，织师即死。居士即生疑。佛言：‘无罪。’ “又一居士山上推石，石下杀人，生疑。佛言：‘无罪。若欲推石时，当先唱：“石下！”令人知。’ “又一人病痈疮未熟，居士为破而死，即生疑。佛言：‘痈疮未熟，若破者人死，是中罪可悔；若破熟痈疮死者，无罪。’ “又一小儿喜笑，居士捉击攊，令大笑故，便死。居士生疑。佛言：‘戏笑故，不犯杀罪。从今不应复击攊人令笑。’ “又一人坐以衣自覆，居士唤言起。是人言：‘勿唤我起，便死。’复唤言：‘起。’起便即死。居士生疑。佛言：‘犯中可悔罪。’” 盗戒第二 佛告诸比丘：“优婆塞以三种取他重物，犯不可悔：一者，用心；二者，用身；三者，离本处。用心者，发心思惟欲为偷盗；用身者，用身分等取他物；离本处者，随物在处，举着余处。 “复有三种，取人重物，犯不可悔罪：一者，自取；二者，教他取；三，遣使取 现代汉语译本 居士因此心生疑虑。佛说：‘没有罪过。从今天起要好好用心，不要再发生杀人的事！’ 又有一位居士在屋顶上工作，看见泥土里有一只蝎子，因为害怕就跳了下来，结果掉在一位木匠身上，木匠当场死亡。居士因此心生疑虑。佛说：‘没有罪过。从今天起要好好用心工作，不要再发生杀人的事！’ 又有一位居士，在傍晚时分进入危险的道路，遇到了强盗，强盗想要抢劫他，他为了躲避强盗就逃跑，结果掉到岸下正在织布的人身上，织布的人当场死亡。居士因此心生疑虑。佛说：‘没有罪过。’ 又有一位居士在山上推石头，石头滚下去杀死了人，他因此心生疑虑。佛说：‘没有罪过。如果想要推石头的时候，应当先喊：“石头要滚下去了！”让人知道。’ 又有一个人长了痈疮，还没有成熟，居士为他刺破了，结果那个人死了，他因此心生疑虑。佛说：‘痈疮还没有成熟，如果刺破了导致人死亡，这是中等罪过，可以忏悔；如果刺破的是成熟的痈疮，导致人死亡，就没有罪过。’ 又有一个小孩喜欢笑，居士捉住他，用手拍打他的脸颊，让他大笑，结果小孩就死了。居士因此心生疑虑。佛说：‘因为是戏耍，所以不犯杀罪。从今以后不应该再拍打别人的脸颊让人笑。’ 又有一个人坐着，用衣服盖住自己，居士叫他起来。这个人说：‘不要叫我起来，否则我会死。’居士又叫道：‘起来。’那人起来后就死了。居士因此心生疑虑。佛说：‘犯了中等罪过，可以忏悔。’ 盗戒第二 佛告诉各位比丘：‘优婆塞以三种方式拿取他人贵重物品，犯下不可忏悔的罪过：第一，用心；第二，用身体；第三，移动物品的位置。用心，是指心中产生想要偷盗的念头；用身体，是指用身体的一部分等拿取他人的物品；移动物品的位置，是指随着物品所在的位置，将它移动到别的地方。 ‘又有三种情况，拿取他人贵重物品，犯下不可忏悔的罪过：第一，自己拿取；第二，教唆他人拿取；第三，派遣使者拿取。