佛教常識(shí)_難道惡人也不許殺嗎？

The precept of abstaining from killing sentient beings should be understood to mean that one should not kill good people. If there are felons who have committed atrocious crimes such as murder and arson, by law these are capital offenses. Should they be exempted from the punishment?
不殺生戒，應(yīng)不許殺好人，假使有殺人放火，罪大惡極，負(fù)有命債的壞人，這種人依法應(yīng)當(dāng)?shù)置y道這種惡人也不許殺他嗎？

Felons who commit murder or other atrocious crimes should be brought to justice for sure, because anyone who violates the law of the state must be punished according to law. This is nothing to do with any personal will. While the judge holds the power to pronounce sentences, he merely acts according to law, it is nothing personal. When Sākyamuni decreed that his followers abstain from taking life of beings he did it in terms of individuals. It was also intended to keep them from breaking the laws of the state. The Buddha never argued that the state should not punish criminals, but always admonished his disciples to abide by laws of the state. Here are two things of different nature, which must not be confused. When referring to the law of causality (hetu-phala), Buddhism often claims that good yields good returns while evil yields bad returns and that any debt of murder should be paid off. This shows that Buddhism does not run counter to temporal laws, but recognizes them. Such a spiritual principle applies to abstention not only from killing sentient beings, but also from covetousness and hatred. As to making wealth for the whole country and do good for the people, it is a great merit for the interest of mankind. However, it would be against the precepts for one to thirst for personal gain or do harm to others to revenge personal grudge. In brief, if everybody conducts himself according to the codes of the Five Precepts and the Ten Good Acts, people would live in peace and health, society would be stable and united, and the nation would prosper and thrive, leading to a world of peace and happiness with high spiritual civilization. This is the goal pursued by popular Buddhism.
對(duì)罪大惡極，負(fù)有命債的殺人犯，應(yīng)當(dāng)繩之以法。這是因?yàn)橛|犯國(guó)家法律，應(yīng)按法律制裁，而不是哪個(gè)人要?dú)⑺?。法官雖有判決權(quán)，那是依法判決，不是法官個(gè)人的事。釋迦牟尼為弟子制戒，不許弟子們殺生害命，這是就個(gè)人說(shuō)的，同時(shí)也是為了避免觸犯國(guó)家法律。佛陀從來(lái)沒(méi)有說(shuō)過(guò)國(guó)家法律對(duì)壞人的制裁有什么不對(duì)，總是教誡弟子遵守所在國(guó)的法律的。這是根本不同的兩回事，不能混為一談。佛教講因果律時(shí)常說(shuō)：善有善報(bào)，惡有惡報(bào)，殺人一定要償命。這就說(shuō)明了佛教是不會(huì)違反世間法律的，而是承認(rèn)世間法律的。不殺生是這樣，不貪、不嗔也是這種精神，若是為國(guó)家生財(cái)，為人民謀利，這是利益眾生的事，是大好事。若是為個(gè)人貪財(cái)，為私人泄忿而害人，那就為戒律所不許?？傊偈谷巳艘勒瘴褰涫频臏?zhǔn)則行事，那么，人民就會(huì)和平康樂(lè)，社會(huì)就會(huì)安定團(tuán)結(jié)，國(guó)家就會(huì)繁榮昌盛，這樣就會(huì)出現(xiàn)一種和平安樂(lè)的世界，一種具有高度精神文明的世界。這就是人間佛教所要達(dá)到的目的。