 《杂阿含经》 卷第四十七 刘宋天竺三藏求那跋陀罗 译 时，有尊者阐陀，住那罗聚落好衣庵罗林中，疾病困笃。…… 时，尊者舍利弗与尊者摩诃拘絺罗共诣那罗聚落好衣庵罗林中，至尊者阐陀住房。…… 尊者阐陀言：“我今身病，极患苦痛，难可堪忍。所起之病，但增无损，唯欲执刀自杀，不乐苦活。” 尊者舍利弗言：“尊者阐陀，汝当努力，莫自伤害！若汝在世，我当与汝来往周旋；汝若有乏，我当给汝如法汤药；汝若无看病人，我当看汝，必令适意，非不适意。” 阐陀答言：“我有供养，那罗聚落诸婆罗门长者悉见看视，衣被、饮食、卧具、汤药无所乏少；自有弟子修梵行者随意瞻病，非不适意。但我疾病苦痛逼身，难可堪忍，唯欲自杀，不乐苦生。”…… 阐陀言：“尊者摩诃拘絺罗，我供养世尊事，于今毕矣！随顺善逝，今已毕矣！适意，非不适意。弟子所作，于今已作。若复有余弟子所作供养师者，亦当如是供养大师，适意，非不适意。然我今日身病苦痛，难可堪忍，唯欲以刀自杀，不乐苦生。” 尔时，尊者阐陀即于那罗聚落好衣庵罗林中以刀自杀。 时，尊者舍利弗供养尊者阐陀舍利已，往诣佛所，稽首礼足，退住一面，白佛言：“世尊，尊者阐陀于那罗聚落好衣庵罗林中以刀自杀。云何，世尊，彼尊者阐陀当至何趣？云何受生？后世云何？” 佛告尊者舍利弗：“彼不自记说言：‘尊者摩诃拘絺罗，我供养世尊，于今已毕；随顺善逝，于今已毕，适意，非不适意。若复有余供养大师者，当如是作，适意，非不适意’耶？” 尔时，尊者舍利弗复问：“世尊，彼尊者阐陀先于镇珍尼婆罗门聚落，有供养家、极亲厚家、善言语家。” 佛告舍利弗：“如是，舍利弗，正智、正善解脱善男子，有供养家、亲厚家、善言语家。舍利弗，我不说彼有大过。若有舍此身(自杀)，余身相续者(凡夫生死轮回)，我说彼等则有大过；若有舍此身已，余身不相续者(解脱生死轮回)，我不说彼有大过也。无大过故，于那罗聚落好衣庵罗林中以刀自杀。” 如是，世尊为彼尊者阐陀说第一记(授记证圣果阿罗汉)。 http://dharmafarer.org/wordpress/wp-content/uploads/2009/12/11.12-Channovada-S-m144-piya.pdf Chann’ovada Sutta: The Advice to Channa (MN 144 excerpt) Translated from the Pali by Piya Tan (The Buddha said) “True, Sariputta, the monk Channa had friendly families, close families, approachable families [as supporters]; but, Sariputta, I do not say that he was blameworthy on that account. Sariputta, when one lays down the body and takes up a new one, then I say one is blameworthy. This did not happen with the monk Channa: the monk Channa used the knife blamelessly [without being reborn].” In the Payasi Sutta (DN 23), Venerable Kassapa had expounded to Prince Payasi that the virtuous
cultivators would not commit suicide to hasten the ripening of their good
karmas accumulated, but would instead wisely wait for their good karmas’
ripening upon their natural death. Venerable Kassapa had also warned in this sutta that those people who commit suicide, unwisely seeking for another world or a much better next life, are actually foolish since they harm themselves instead by entering hidden dangers (leading to their rebirth in the three sorrowful realms -- Hell, Hungry Ghosts, Animals). ADVICE Please also read this key web-page Rare,
Precious Human Life 得人身难 In the above Samyuktagama sutra excerpt, the Buddha had warned that it is a serious mistake for ordinary people (not liberated from birth-death endless cycle) to commit suicide as they will take up a new body (in the three sorrowful realms). As the first precept is to refrain from killing any living being, including oneself, suicide is thus a grave sin. Besides, based on the Buddha's teachings in both sutras and suttas, the state of one's mind just before death will determine to a large extent the realm of one's rebirth. Hence, those people who commit suicide with a vengeance or with the delusion of ending their suffering, will end up in the three wretched realms due to their negative/wrong final thoughts and 'killing oneself' bad karma just created. Although not a crime, attempted suicide is an offence punishable by the law in many countries. CONVERT FOOLISH, DESTRUCTIVE SUICIDE INTO WISE, CONSTRUCTIVE PURE LAND REBIRTH Never commit suicide, to prevent any horrible outcome of "out of the frying pan, into the fire".
Instead, with strong faith and sincerity, pray every day to Amitabha Buddha to fetch you now to His Western Pure Land of Utmost Bliss. For your wish to come true, it is important to devote as much time as possible to reciting the Amitabha Buddha' name single-mindedly with full concentration. Whether you will succeed in going to the Pure
Land depends on the depth of your faith, sincerity, determination,
understanding and practice of reciting His name. 《佛说长阿含经》卷第七〈弊宿经〉第三 姚秦三藏法师佛陀耶舍共竺佛念译 （迦叶言）“婆罗门，汝今宁可舍此恶见，勿守迷惑，长夜受苦。如彼痴子戴粪而行，众人诃谏，逆更瞋骂，谓他不知。” 婆罗门语迦叶言：“汝等若谓行善生天，死胜生者，汝等则当以刀自刎，饮毒而死，或五缚其身，自投高岸，而今贪生不能自杀者，则知死不胜生。” 迦叶复言：“诸有智者，以譬喻得解，我今当更为汝引喻。昔者，此斯波醯村有一梵志，耆旧长宿，年百二十。彼有二妻，一先有子，一始有娠。时，彼梵志未久命终，其大母子语小母言：‘所有财宝，尽应与我，汝无分也。’时小母言：‘汝为小待，须我分娠。若生男者，应有财分；若生女者，汝自嫁娶，当得财物。’彼子殷勤再三索财，小母答如初。其子又逼不已，时彼小母即以利刀自决其腹，知为男女。” 语婆罗门言：“母今自杀，复害胎子。汝婆罗门，亦复如是，既自杀身，复欲杀人。若沙门、婆罗门，精勤修善，戒德具足，久存世者，多所饶益，天人获安。吾今末后为汝引喻，当使汝知恶见之殃。”…… 迦叶语婆罗门言：“汝今当速舍此恶见，勿为专迷，自增苦毒，如彼伎人，吞毒不觉。” 【自杀】 [丁福保佛学大词典] 节要 （杂语）善见律十一谓有一比丘淫欲乱心日夜欲制其心而不能制，自念言我持戒具足，何以舍戒还俗，我宁可取死。是故上耆阇崛山顶投岩取死。佛告诸比丘莫自杀身，杀身者乃至不食亦得突吉罗罪。若比丘病极，若见众僧及看病比丘料理辛苦，自念言：此等正为我故，辛苦乃尔，自观寿命不得久活，而不食不服药，又有比丘自念我病极告，我寿命亦尽，我道迹如在手掌(已解脱生死轮回)。若见如此，不食死，无罪。 (一)即自己动手杀害任何有情之生命。 (二)即自己杀死自己。五戒之首乃‘不杀生’之戒，含有禁止自杀之意。 另据杂阿含经卷三十九载，比丘瞿低迦曾六度开悟，六度退转。于第七度开悟后，因恐第七度退转，遂行自杀。瞿低迦于第七度开悟后，已入超越生死之境，心中不再残留任何妄念，佛陀遂听任其自杀。然此类自杀不能视为一般之自杀行为。 佛陀认为（大二·三四八上）：‘若有舍此身，余身相续者，我说彼等则有大过；若有舍此身已，余身不相续者，我不说彼有大过也。’ 至大乘佛教，逐渐阐扬尊重生命之教理。 大智度论谓，无论如何勤修福德，若未遵守不杀之戒，亦将失其意义。 一般而言，佛教虽视人生为苦、空、无常，然反对任何戕害生命之作法，而主张佛教徒应于有生之年，尽量求其善终以克取往生净土之道。 比丘之自伤自杀，在五分律四分律，自杀者结偷兰罪。 在十诵律，自毁伤形体者，结突吉罗罪。 凡亲自下手杀害人命，或持刀予人而劝人自杀，皆属犯波罗夷（极重罪）。关于此戒之制定，据四分律卷二载，佛陀曾于毗舍离宣说不净观，诸比丘因而厌患身命，遂请名为勿力伽难提之人，断绝此身命。佛陀于事后呵责此过失，遂制定犯断人命者，即为波罗夷。 杀戒之犯相，各经论所说略异，然约可分为五相，即：起杀心、有众生、作众生想、用方便加行、断其命。 又依所杀众生之不同，而分：杀人者为波罗夷罪，杀畜生者为波逸提罪；或大别为三品：杀害诸佛、圣人、父母等上品众生为五逆罪，杀害人及天等中品众生为波罗夷罪，杀害畜生等下品众生为轻垢罪。 杀生之果报，旧华严经卷二十四谓，杀生之罪能令众生堕于地狱、畜生、饿鬼；若生于人中，则得二种果报，一为短命，二为多病。 千万不要自杀！悔恨千年 剧烈痛苦！（节要） “一个人自杀后﹐要承受的痛苦比起人道还要难过100倍。…… 自杀的人，就是种下地狱因！…… 那是万劫不复的深渊！…… 自杀后会比现在痛苦千万倍！不骗你！” http://hi.baidu.com/762841999/blog/item/89f19ff301e39cce0b46e054.html |