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according to whether they are intended or not intended. Even if the stake is given for a price or for free, the original owner is bound by the kamma. If the one who received it makes it sharper, thinking, "They will die with one blow," or makes it blunter, thinking, "They will die painfully," or noticing it is "high," replants it lower, or noticing it is "low," replants it higher, or makes it crooked, straight, too straight, or slightly bent, both are not freed. But if, thinking, "It is in the wrong place," he places it in another spot, and if it was made for killing having been sought out from the beginning, the original owner is not freed. But if, without having sought it out, he merely obtains what was made and plants it, the original owner is freed. If remorse arises, by placing it in the place where it was taken, as stated for the stake, or by burning it, he is freed. 177. "A weapon in a support" - Here, "support" means a bed or a chair for constant use, or a support plank, or a support post for one sitting in a day-rest place, or a tree growing there, or a leaning tree or a leaning plank for one standing leaning on a walking path, all of these... This is called "unseen" because it is not to be seen. In that unseen place, so that one who does not see it might be pierced or cut, he places a weapon, such as an axe, a hatchet, a spear, a drill, a thorn, or the like. This is a dukkaṭa. In a place of regular use, for one who sits or lies down without suspicion, or for one who does not see it, if suffering arises due to contact with the weapon, it is a gross offence. If death occurs, it is a defeat. If another hostile monk, walking around the dwelling, sees it, and thinking, "This is placed for his death, I suppose. Good, let him die well!" he rejoices and goes away, it is a dukkaṭa. But if he too, thinking, "If this is done, it will be well done," does something there to make it sharper or the like, for him too, it is a defeat. But if, thinking, "This is in the wrong place," he removes it and places it elsewhere, if it was placed with that same intention, the original perpetrator is not freed. If it was placed having obtained a normal one, he is freed. If he removes it and places another, sharper one, the original perpetrator is indeed freed. Even in smearing poison, up to rejoicing in death, it is a dukkaṭa; the same rule applies. But if he too, perceiving it as a small circle of poison, makes it larger, or if it is large, thinking "it is too much," makes it smaller, or makes thin poison thick, or thick poison thin, or heats it with fire and spreads it below or above, for him too, it is a defeat. If, thinking, "This is in the wrong place," he scrapes and wipes away all of it, and places it in another spot, if he himself prepared the poisons and did it, the original perpetrator is not freed. If he did not do it himself, he is freed. But if he, thinking, "This poison is too little," brings more and adds it, by whose poison one dies, for him it is a defeat. If one dies by the poison of both, for both it is a defeat. If, thinking, "This poison is harmless," he removes it and places his own poison, for him alone it is a defeat; the original perpetrator is freed. Or if he makes it weak, a bed or a chair below the frame... Having cut the house, or the splints, or the ropes by which it is bound, or having cut them, making very little remain, he places a weapon below, (thinking) "Falling here, he will die." And of back-rest planks, etc., on a walking path, up to supporting tree-planks, having cut the outer part, he places a weapon below. In pits, etc., he brings and places a bed, or a stool, or a back-rest plank, so that as soon as one sits, or leans against it, one falls. Or it is a bridge for crossing over pits, etc., he makes it weak. For one doing thus, in the act, a dukkata. If suffering arises for the other, a thullaccaya. If death, a pārājika. Having brought a bhikkhu, he places him on the edge of a pit, etc., (thinking) "Seeing it, trembling with fear, he will fall and die." A dukkata. He falls right there. If suffering arises, a thullaccaya. If death, a pārājika. Or he himself makes him fall, or makes another make him fall, or another, unbidden, makes him fall by his own nature, a non-human makes him fall, he falls by a gust of wind, he falls by his own nature, in all cases, if death, a pārājika. Why? Because he was standing on the edge of the pit, etc., due to his effort. "Upanikkhipana" means placing near. In this regard, by a method such as: "Whoever dies by this sword, he will obtain wealth," or having praised death, or having said: "Let those who desire death die by this. Let those who desire to kill, kill," he places a sword nearby. In his act of placing nearby, a dukkata. Or let one desiring to die strike himself with it, or let one desiring to kill strike another. In either case, if suffering arises for the other, for the one who placed it nearby, a thullaccaya. If death, a pārājika. If placed without specific intent, if many die, a heap of unwholesome karma. In cases leading to pārājika, etc., pārājika, etc. (offenses apply). If regret arises, by placing the sword back where it was taken from, he is freed. If it was taken by purchase, a sword belonging to no one, from whose hand the price was taken, by giving them the price, he is freed. If having taken an iron lump, or a ploughshare, or a hoe, and made it into a sword... He is made to do it. Having taken what material he was made to do, he is released by doing just that. If, having taken a spade, he is made to destroy it and make a plough, even if he dies from a blow with the plough, he is not released from the offense of taking life. But if he was made to raise iron and just deposit it, he is released by filing it with a file, making it into powder, and scattering it. Even if it is made by many with the same intention, like a descriptive book, the determination of the karmic bond should be understood according to what is stated in the book. This method applies to spears and javelins. For a club, the determination is similar to a noose-stick. Likewise for a stone. For a weapon, it is just like a sword. As for poison, for one who deposits poison, depending on the object, according to what is specified or not specified, the offenses of defeat, etc., should be understood in cases leading to defeat, etc. For what is bought and kept, he is released by making it harmless in the previous manner. For what is mixed by oneself with medicines, he is released by making it non-poisonous. For a rope, the determination is just like a noose-rope. Regarding medicines: If a bhikkhu, when an enemy bhikkhu has a fever or a disease of an opposing nature, gives even unwholesome ghee, etc., saying it is wholesome, with the intention of causing death, or any other root, fruit, or tuber, for such giving of medicine, it is a dukkaṭa offense. If suffering arises in the other, and death occurs, it is a thullaccaya or pārājika offense. In a case leading to an immediate offense, it is an immediate offense. 178. Regarding offerings of form: "He offers" means he places an unpleasant form near another, or he himself takes on the guise of a yakkha or peta and stands there. For merely offering it, it is a dukkaṭa offense. If fear arises in the other upon seeing that form, it is a thullaccaya offense. If death occurs, it is a pārājika offense. But if that same form is pleasing to someone, and that person wastes away and dies from not obtaining it, it is a case of mistaken intention. The same method applies to pleasing forms. But there, especially, a man's form is pleasing to women, and a woman's form is pleasing to men. If he adorns it and offers it, or merely causes it to be seen, and does not allow it to be seen for too long, and the other wastes away and dies from not obtaining it, it is a pārājika offense. If he dies from fright, it is not intended. But if, without considering whether he dies from fright or from lack of gain, he intends, “He will simply die upon seeing it,” and he dies from fright or from wasting away, it is a pārājika offense. By this same method, offerings of sound and so on should also be understood. Here, the sounds of non-humans and so on, which cause terror, are unpleasant sounds. The sounds of women and sweet musical sounds for men are pleasant sounds that delight the mind. In the Himalayas, the root-scents of poisonous trees and corpse-scents are unpleasant smells. The root-scents of kāḷānusārī and so on are pleasant smells. Repulsive root-tastes and so on are unpleasant tastes. Non-repulsive root-tastes and so on are pleasant tastes. The touch of poison and the touch of great itch are unpleasant touches. The touch of Chinese silk, swan feathers, and cotton down are pleasant touches. In offerings of Dhamma: Dhamma here should be understood as the Dhamma of teaching. Or, by way of teaching, it is simply a Dhamma-object distinguished by misfortune and fortune in hell and heaven. “For one in hell” means for a being whose restraint is broken, who has committed evil, and who is destined to be reborn in hell, he relates a hell-story of the five kinds of bondage, torture, and so on. If, hearing that, he dies from fright, it is a pārājika offense for the speaker. But if, even after hearing it, he dies by his own nature, there is no offense. If he relates a hell-story intending, “Having heard this, he will not commit such evil, he will turn away, he will abstain,” and the other dies from fright upon hearing it, there is no offense. “Heaven-story” means a story of the fortune of divine dancers and so on, and of Nandanavana and so on. If, hearing that, the other, devoted to heaven, desiring to attain that fortune quickly, causes suffering by drawing a weapon, eating poison, cutting off food, or suppressing inhalation and exhalation, it is a grave offense for the speaker. If he dies, it is a pārājika offense. But if, even after hearing it,