Chinese
有极恶心，二者、不识福德，三者、不见正果。若人异想，杀阿罗汉不得逆罪，父母亦尔。若无惭愧，不观报恩，心无恭敬，但作方便，不作根本，虽非逆罪，亦得大报。善教授故，生怜爱故，能堪忍故，难作作故，受大苦故，是故父母名报恩田。若复有人杀父母已，虽复修善，是善无报。是故我说：人所荫处，乃至少时，慎勿毁折枝条花叶。 “善男子！我涅槃后，有诸弟子，当作是说：若以异想异名杀父母不得逆罪；即昙无德。或复说言：虽以异想杀于父母，故得逆罪；即弥沙塞。或复有说：异想异名杀于父母，俱得逆罪；即萨婆多。何以故？世间真实，是可信故，父母真实，想亦不转，恶心杀之，即得逆罪。实是父母，无父母想，不发恶心，父母虽死，不得逆罪。何以故？具足四事，乃得逆罪：一者：实是父母作父母想，二者、恶心，三者、舍心，四者、作众生想。具是四事，逆罪成就；若不具者，则不成就。若为怜愍故，若为恭敬故，若为受法故，若为怖畏故，若为名称故，授与死具，虽不手杀，亦得逆罪。若为他使令杀父母，啼哭忧愁而为之者，如是罪相，初中后轻。欲杀父母，误中他人，不得逆罪。欲杀他人，误中父母，亦复如是。欲杀母时，误杀相似，杀已藏刀，复中母身，不得逆罪。母有异见 现代汉语译本 有三种情况会产生极大的恶业：第一，极度恶毒的心；第二，不认识到父母的恩德；第三，看不到正确的果报。如果有人错误地认为，杀害阿罗汉（Arhat，已证得涅槃的圣者）不会构成五逆罪，那么杀害父母也是一样。如果一个人没有惭愧之心，不考虑报答父母的恩情，心中没有恭敬之意，只想着采取权宜之计，而不从根本上解决问题，即使这不属于五逆罪，也会得到很大的恶报。因为父母善于教导，对子女充满怜爱，能够忍受各种困难，做常人难以做到的事情，承受巨大的痛苦，所以父母被称为报恩田（指能产生巨大福报的田地）。如果有人杀害了父母之后，即使再行善事，这些善事也不会得到好的回报。因此我说：人们所依靠的庇护之处，哪怕只是很短的时间，也千万不要毁坏树木的枝条、花朵和叶子。 ‘善男子！我涅槃（Nirvana，佛教中的寂灭境界）之后，会有一些弟子这样说：如果以错误的认知和想法杀害父母，不会构成五逆罪；这是昙无德（Dharmaguptaka，佛教部派之一）的观点。或者有人说：即使以错误的认知杀害父母，仍然构成五逆罪；这是弥沙塞（Mahisasaka，佛教部派之一）的观点。或者有人说：以错误的认知和想法杀害父母，都会构成五逆罪；这是萨婆多（Sarvastivada，佛教部派之一）的观点。为什么呢？因为世间的真相是可信的，父母的身份是真实的，即使想法改变了，父母仍然是父母，如果怀着恶毒的心去杀害他们，就会构成五逆罪。如果确实是父母，但没有把他们当作父母看待，也没有产生恶毒的心，即使父母因此而死，也不会构成五逆罪。为什么呢？因为只有具备以下四种条件，才会构成五逆罪：第一，确实是父母，并且认为是父母；第二，怀有恶毒的心；第三，有杀害的决心；第四，把父母当作普通的众生看待。具备这四种条件，五逆罪才会成立；如果不具备，就不会成立。如果是为了怜悯父母，为了恭敬父母，为了从父母那里接受佛法，为了害怕父母，或者为了自己的名声，而把会导致死亡的工具交给父母，即使不是亲手杀害，也会构成五逆罪。如果是受他人指使去杀害父母，并且在杀害的过程中啼哭忧愁，那么这种罪行的轻重程度是初、中、后依次减轻。如果想要杀害父母，却误杀了其他人，不会构成五逆罪。如果想要杀害其他人，却误杀了父母，也是一样。如果想要杀害母亲，却误杀了长相相似的人，杀人后把刀藏起来，又刺向母亲的身体，不会构成五逆罪。如果母亲持有不同的见解
English
English version There are three things that cause extreme wickedness: first, an extremely malicious mind; second, not recognizing blessings and virtue; and third, not seeing the correct consequences. If someone mistakenly thinks that killing an Arhat (Arhat, a saint who has attained Nirvana) does not constitute a heinous crime, then killing parents is the same. If a person has no shame, does not consider repaying the kindness of parents, has no respect in their heart, only thinks about expedient measures, and does not address the root cause, even if it is not a heinous crime, they will receive great retribution. Because parents are good at teaching, full of love for their children, able to endure all kinds of difficulties, do things that ordinary people cannot do, and endure great suffering, therefore parents are called fields of gratitude (referring to fields that can produce great blessings). If someone kills their parents and then does good deeds, these good deeds will not receive good rewards. Therefore I say: the place where people rely for shelter, even if it is only for a short time, do not destroy the branches, flowers, and leaves of the trees. 'Good man! After my Nirvana (Nirvana, the state of extinction in Buddhism), there will be disciples who say: if parents are killed with wrong perceptions and different names, it does not constitute a heinous crime; this is the view of Dharmaguptaka (Dharmaguptaka, one of the Buddhist schools). Or someone may say: even if parents are killed with wrong perceptions, it still constitutes a heinous crime; this is the view of Mahisasaka (Mahisasaka, one of the Buddhist schools). Or someone may say: killing parents with wrong perceptions and different names both constitute heinous crimes; this is the view of Sarvastivada (Sarvastivada, one of the Buddhist schools). Why? Because the truth of the world is credible, the identity of parents is real, even if the perception changes, parents are still parents, if they are killed with a malicious heart, it constitutes a heinous crime. If they are indeed parents, but they are not regarded as parents, and no malicious intention arises, even if the parents die as a result, it does not constitute a heinous crime. Why? Because only when the following four conditions are met does it constitute a heinous crime: first, they are indeed parents, and they are regarded as parents; second, there is a malicious heart; third, there is a determination to kill; fourth, the parents are regarded as ordinary beings. When these four conditions are met, the heinous crime is established; if they are not met, it is not established. If it is for the sake of pitying parents, for the sake of respecting parents, for the sake of receiving the Dharma from parents, for the sake of fearing parents, or for the sake of one's own reputation, that tools that lead to death are given to parents, even if they are not killed by hand, it constitutes a heinous crime. If one is instructed by others to kill parents, and cries and grieves during the killing process, then the severity of the crime decreases from beginning to middle to end. If one wants to kill parents but mistakenly kills someone else, it does not constitute a heinous crime. If one wants to kill someone else but mistakenly kills parents, it is the same. If one wants to kill the mother but mistakenly kills someone who looks similar, and after killing hides the knife and then stabs the mother's body, it does not constitute a heinous crime. If the mother holds different views --------------------------------------------------------------------------------
Chinese
，儿有异杀，但得杀罪，不得逆罪。是五逆罪，杀父则轻，杀母则重，杀罗汉重于杀母，出佛身血重杀罗汉，破僧复重出佛身血。 “有物重意轻，有物轻意重，有物重意重，有物轻意轻。物重意轻，如无恶心杀于父母。物轻意重者，如以恶心杀于畜生。物重意重者，以极恶心杀所生母。物轻意轻者，如以轻心杀于畜生。如是恶业，有方便重，根本、成已轻；有方便、根本轻，成已重；有方便、根本重，成已轻；有根本轻，方便、成已重。物是一种，以心力故得轻重果。 “善男子！有人以食欲施于我，未与我间转施饿狗，我亦称赞如是人者是大施主。若是福田、若非福田、心不选择而施与者，是人获得无量福德。何以故？心善净故。是业四种：一者、现报，二者、生报，三者、后报，四者、无报。业有四种：一者、时定果报不定，二者、报定时不必定，三者、时定果报亦定，四者、时果二俱不定。时定者，所谓现在、次生、后世。若时不定，果报不定，是业可转。若果报定应后受者，是业可转现在受之。何以故？善心智慧因缘力故。恶果定者，亦可转轻。何因缘故名果报定？常作无悔故，专心作故，乐喜作故，立誓愿故，作已欢喜故，是故是业得果报定。除是之外，悉名不定。众生行业，有轻有重，有 现代汉语译本：如果儿子误杀了父母，只犯杀罪，不犯逆罪。这五逆罪中，杀父亲较轻，杀母亲较重，杀阿罗汉（Arhat，已证悟的圣者）比杀母亲更重，使佛陀（Buddha）身出血比杀阿罗汉更重，破坏僧团（Sangha，佛教僧侣团体）比使佛陀身出血更重。 有些事物本身重但意图轻微，有些事物本身轻但意图严重，有些事物本身重且意图严重，有些事物本身轻且意图轻微。事物本身重但意图轻微，比如没有恶意地误杀了父母。事物本身轻但意图严重，比如怀着恶意杀害畜生。事物本身重且意图严重，比如以极度恶毒的心杀害自己的生母。事物本身轻且意图轻微，比如以轻率的心态杀害畜生。像这样的恶业，有的是方便（准备阶段）重，根本（开始行动）和成已（完成行动）轻；有的是方便和根本轻，成已重；有的是方便和根本重，成已轻；有的是根本轻，方便和成已重。事物本身是一种，但因为心力的缘故，会得到轻重不同的果报。 善男子！如果有人想用食物供养我，但在给我之前转而施舍给饥饿的狗，我也会称赞这个人是大施主。无论是福田（值得布施的对象）还是非福田，心中没有选择而施舍的人，这个人会获得无量的福德。为什么呢？因为他的心是善良清净的。业有四种：一是现报（今生受报），二是生报（来生受报），三是后报（多生后受报），四是无报（没有果报）。业有四种：一是时间确定但果报不确定，二是果报确定但时间不确定，三是时间和果报都确定，四是时间和果报都不确定。时间确定，指的是现在、次生、后世。如果时间和果报都不确定，这种业是可以转变的。如果果报已经确定应该在以后受报，这种业可以通过善心和智慧的力量转变为现在受报。为什么呢？因为有善心和智慧的因缘力量。已经确定的恶果，也可以减轻。因为什么因缘被称为果报已定呢？因为经常做而不后悔，专心去做，乐于去做，立下誓愿去做，做完之后感到欢喜，所以这种业的果报是确定的。除了这些情况之外，都可以称为不确定。众生的行业，有轻有重，有
English
English version: If a son accidentally kills his parents, he only commits the crime of killing, not the crime of rebellion. Among these five rebellious acts, killing the father is lighter, killing the mother is heavier, killing an Arhat (已证悟的圣者) is heavier than killing the mother, causing a Buddha (佛陀) to bleed is heavier than killing an Arhat, and destroying the Sangha (佛教僧侣团体) is heavier than causing a Buddha to bleed. Some things are heavy in themselves but light in intention, some things are light in themselves but heavy in intention, some things are heavy in themselves and heavy in intention, and some things are light in themselves and light in intention. Something heavy in itself but light in intention, such as accidentally killing one's parents without malice. Something light in itself but heavy in intention, such as killing an animal with malice. Something heavy in itself and heavy in intention, such as killing one's own mother with extreme malice. Something light in itself and light in intention, such as killing an animal with a careless attitude. Such evil karma can be heavy in the preparation stage (convenience), but light in the fundamental (initial action) and completion stages; or light in the preparation and fundamental stages, but heavy in the completion stage; or heavy in the preparation and fundamental stages, but light in the completion stage; or light in the fundamental stage, but heavy in the preparation and completion stages. The thing itself is one kind, but because of the power of the mind, one receives light or heavy consequences. Good man! If someone intends to offer food to me, but instead gives it to a hungry dog before giving it to me, I would also praise this person as a great benefactor. Whether it is a field of merit (an object worthy of giving to) or not a field of merit, if one gives without choosing in one's heart, that person will obtain immeasurable merit. Why? Because his heart is good and pure. There are four kinds of karma: first, present retribution (receiving retribution in this life), second, subsequent retribution (receiving retribution in the next life), third, later retribution (receiving retribution in many lives later), and fourth, no retribution (no consequences). There are four kinds of karma: first, the time is fixed but the retribution is not fixed, second, the retribution is fixed but the time is not fixed, third, both the time and the retribution are fixed, and fourth, neither the time nor the retribution is fixed. Fixed time refers to the present, the next life, and later lives. If both time and retribution are not fixed, this karma can be transformed. If the retribution is already fixed to be received later, this karma can be transformed to be received in the present through the power of good intention and wisdom. Why? Because of the causal power of good intention and wisdom. Even evil consequences that are already fixed can be lessened. What causes are called fixed retribution? Because one often does it without regret, does it wholeheartedly, does it with joy, makes a vow to do it, and feels happy after doing it, therefore the retribution of this karma is fixed. Apart from these situations, all can be called unfixed. The actions of sentient beings are light and heavy, there are --------------------------------------------------------------------------------
Chinese
远有近，随其因缘，先后受之。如有修身、修戒、修心、修慧，定知善恶当有果报，是人能转重业为轻，轻者不受。若遭福田，遇善知识，修道修善，是人能转后世重罪现世轻受。若人具有欲界诸业，得阿那含果，能转后业现在受之。阿罗汉果，亦复如是。 “善男子！智者若能修身、修戒、修心、修慧，是人能坏极重之业，如阿伽陀、咒及除毒宝，破坏恶毒。若作小罪，初方便轻，后成已重，是人不修身、戒、心、慧，令轻作重。众生若作一种、二种乃至种种，有作不具足，有作具足。先念后作，名作具足；先不生念直造作者，名作不具足。复有作已不具足者，谓作业已果报不定；复有作已亦具足者，谓作业已定当得报。复有作已不具足者，果报虽定，时节不定；复有作已亦具足者，时报俱定。复有作已不具足者，持戒、正见；复有作已亦具足者，毁戒、邪见。复有作已不具足者，信因信果；复有作已亦具足者，不信因果。复有作已不具足者，作恶之时有善围绕；复有作已亦具足者，作恶之时恶来围绕。复有作已不具足者，虽作众恶，人中受报；复有作已亦具足者，人中作恶，地狱受报。复有作已不具足者，有正念心；复有作已亦具足者，无有念心。复有作已不具足者，三时生悔；复有作已亦具足者，三时不 现代汉语译本：远的果报会变成近的果报，这取决于各种因缘，按先后顺序承受。如果有人修行身、修行戒、修行心、修行慧（修身：端正行为；修戒：遵守戒律；修心：调伏内心；修慧：增长智慧），一定知道善恶行为会有相应的果报，这样的人能够将沉重的业报转化为轻微的业报，轻微的业报甚至可以避免承受。如果遇到福田（指可以种福报之处，如佛、法、僧），遇到善良的导师，修行正道，行持善事，这样的人能够将原本在来世承受的沉重罪业，转变为在今生轻轻承受。如果有人具有欲界（指众生有情欲和物质欲望的世界）的各种业力，但证得了阿那含果（Anāgāmin，佛教果位之一，意为‘不还’），就能够将原本在未来承受的业报，转变为现在承受。证得阿罗汉果（Arhat，佛教修行最高果位之一，意为‘应供’）也是如此。 ‘善男子！有智慧的人如果能够修行身、修行戒、修行心、修行慧，这样的人能够摧毁极其沉重的业报，就像阿伽陀（Agada，一种药）、咒语以及能够去除毒素的宝物一样，破坏恶毒。如果犯下小罪，最初的方便之门很轻微，但后来发展成严重的罪业，这是因为这个人没有修行身、戒、心、慧，使得轻微的罪业变得沉重。众生如果造作一种、两种乃至种种业，有的造作不圆满，有的造作圆满。先产生念头，然后才去造作，这叫做造作圆满；事先没有产生念头，直接去造作，这叫做造作不圆满。还有造作之后不圆满的情况，指的是造作业之后，果报不确定；还有造作之后也圆满的情况，指的是造作业之后，一定能够得到果报。还有造作之后不圆满的情况，指的是果报虽然确定，但时间不确定；还有造作之后也圆满的情况，指的是时间和果报都确定。还有造作之后不圆满的情况，指的是持守戒律、具有正见；还有造作之后也圆满的情况，指的是毁坏戒律、具有邪见。还有造作之后不圆满的情况，指的是相信因果；还有造作之后也圆满的情况，指的是不相信因果。还有造作之后不圆满的情况，指的是在造作恶业的时候，有善的因素围绕；还有造作之后也圆满的情况，指的是在造作恶业的时候，有恶的因素来围绕。还有造作之后不圆满的情况，指的是虽然造作了许多恶业，但在人道中承受果报；还有造作之后也圆满的情况，指的是在人道中造作恶业，在地狱中承受果报。还有造作之后不圆满的情况，指的是具有正念的心；还有造作之后也圆满的情况，指的是没有正念的心。还有造作之后不圆满的情况，指的是在三个时段（作前、作时、作后）都产生后悔之心；还有造作之后也圆满的情况，指的是在三个时段都不后悔。’