English
or cut it into pieces, or burn it in fire, as long as the letters are discernible on the leaf, even if rubbed, poorly washed, or poorly burned, they are not freed. are freed. Just as letters are not discerned, so too, when done, they are freed. Now, to show the division of a fixed application, in the aforementioned instructions on pitfalls and so forth, if one digs a pit for a person, thinking, "So-and-so will fall and die," and designates a certain person, digging a pit where that person usually walks, then even if one digs into naturally existing ground, because it is an application of taking life, for each application, there is a dukkaṭa offense. For the person for whom it is dug, if suffering arises, it is a thullaccaya offense; if death occurs, it is a pārājika offense. If another falls into it and dies, there is no offense. If it is dug without designating anyone, thinking, "Whoever falls will die," then as many as fall and die, so many are the acts of taking life. In the cases of immediate offenses, it is an immediate offense; in the cases of thullaccaya and pācittiya offenses, it is thullaccaya and pācittiya offenses. There are many intentions there; by which does it become a pārājika? In the Mahāaṭṭhakathā, it is said: "Having dug a pit deep, long, and wide, having set it to a measure, having smoothed it, having cleaned it, and having removed the basket of earth, the conclusive intention that accomplishes the purpose is like the fruit immediately following the path. Even if, after the lapse of a hundred years, a being is destined to fall and die, the pārājika offense arises from that conclusive intention itself." In the Mahāpaccariya and the Saṅkhepaṭṭhakathā, however, it is said: "If, with the intention, 'So-and-so will fall into this pit and die,' even a single blow of the spade is given, and if someone then stumbles, falls into it, and dies, it is a pārājika offense. But the Suttantika elders take the conclusive intention." One commands another, "Dig a pit, bring so-and-so, make him fall in here, and kill him." That person makes him fall in and kills him. Both incur a pārājika offense. If he makes another fall in and kills him, or if he himself falls in and dies, or if another falls in by his own nature and dies, in all such cases, if there is a misunderstanding, the original perpetrator is freed. The same method applies if it is dug with the intention, "So-and-so will bring so-and-so and kill him here." Those who wish to die will die here. He digs, thinking, "They will die." If one dies, it's a pārājika. If many die, a heap of unwholesome kamma. If parents die, an immediate kamma. In cases of grave offenses, grave offenses. He digs, thinking, "Whoever wants to kill, they will fall here and kill." And they fall there and kill. If one dies, it's a pārājika. If many, a heap of unwholesome kamma. In cases of immediate kamma, etc., immediate kamma, etc. Even Arahants are included here. But in the former method, (thinking) "there is no falling for them with the desire to die," they are not included. In both methods, if one falls by their own nature and dies, it's uncertain. He digs, thinking, "Whoever are my enemies, they will fall here and kill." And there the enemies cause enemies to fall and kill. If one is killed, it's a pārājika. If many, a heap of unwholesome kamma. If a mother, or father, or Arahant is brought by enemies and killed there, it's an immediate kamma. If they fall by their own nature and die, it's uncertain. But if one digs, not specifically intending in any way, (thinking) "Whoever, whether desiring to die or not, desiring to kill or not, falls here or is made to fall, will die." Whoever dies, by that death, appropriate kamma is touched, and an offense is incurred. If a pregnant woman falls and dies with her fetus, it's two acts of killing. If only the fetus perishes, it's one. If the fetus does not perish, but the mother dies, it's only one. If one pursued by thieves falls and dies, it's a pārājika for the pit-digger. If thieves make one fall there and kill, it's still a pārājika. If one who has fallen there is dragged out and killed, it's still a pārājika. Why? Because it is taken as an act of falling into the pit. If one exits the pit and dies from that same affliction, it's still a pārājika. If many years pass, and then the same affliction flares up again and one dies from it, it's still a pārājika. If, while sick with a disease caused by falling into the pit, another disease arises, and the pit-disease is stronger, even if one dies from that, the pit-digger is not absolved. If later... When a strong disease arises, by it, one dies and is freed (from offense). If both die, one is not freed. If a human who has fallen into a pit, having arisen, unable to get out, dies, it is a pārājika offense. If, intending a human, a pit is dug, and yakkhas or others fall in and die, there is no offense. If, intending yakkhas or others, a pit is dug, and humans or others die, the same rule applies. But for one digging, intending yakkhas or others, even in the digging, and in their suffering, it is a dukkaṭa offense. Upon death, depending on the object, it is a thullaccaya or a pācittiya. In a pit dug without specific intention, if one falls in the form of a yakkha or a peta, and dies in the form of an animal, the form of falling is the measure, therefore, it is a thullaccaya, says Elder Upatissa. The form of dying is the measure, therefore, it is a pācittiya, says Elder Phussadeva. Having fallen in the form of an animal, even if one dies in the form of a yakkha or peta, the same rule applies. The pit-digger sells the pit to another, or gives it for free, whoever falls in and dies, because of that, for the digger alone is the offense and karmic bond. He who received it is blameless. Then if he also thinks, ‘‘Thus, those who fall, unable to get out, will perish, or will not be easily extracted,’’ and makes that pit deeper or shallower, or longer or shorter, or wider or narrower, for both is the offense and karmic bond. If remorse arises thinking, "Many are dying," and he fills the pit with earth, if someone falls into the earth and dies, even after filling, the original digger is not freed. When it rains, it becomes mud, even if one gets stuck there and dies. A falling tree, or wind, or rainwater carries away the earth, or those digging the earth for roots and tubers make a hole there. If someone gets stuck there or falls and dies, the original digger is not freed. But in that place, having made a large pond or a lotus pond, or having established a cetiya, or planted a Bodhi tree, or made a dwelling or a cart-road, one is freed. Even when the pit is firmly filled, and of trees etc. Roots are intertwined with roots, the earth has grown up, even then, it is released. Even if a river comes and carries away the pitfall, even so, it is released. This, then, is the pitfall story. But for snares, etc., similar to pitfalls, whoever sets a snare, thinking "creatures will be caught and die here," as soon as it is set, depending on the creatures bound to be caught, pārājika, anantariya, thullaccaya, and pācittiya offenses should be understood. If made for a specific target, for whom it was set, there is no offense if others are caught. Even if the snare is given for a price or for free, the karmic bond is only for the original setter. If the one who received it sets up a sprung snare, or seeing creatures passing by, makes a fence and drives them into it, or places the snare stick more firmly, or ties the snare rope more tightly, or drives in the stake more securely, both are not released. If regret arises, he springs the snare and leaves, and others see it and set it up again, and creatures are caught and die, the original setter is not released. But if the snare stick was not made by him, he is released by placing it where it was taken. By cutting a stick that grew there, he is released. But even if he hides a stick he made himself, he is not released. For if another takes it and sets up a snare, the original setter is not released if creatures die because of it. If he burns it and makes it into a firebrand and throws it away, he is not released even if creatures die from being struck by that firebrand. But he is completely released by burning it or destroying it. Also for a snare rope made by others, he is released by placing it where it was taken. Having obtained a rope, he is released by unravelling one he made himself, or by making one made from bark into strands. But even if he hides bark he brought from the forest and made into a rope, he is not released. But he is completely released by burning it or destroying it. When preparing a spring-trap, placing the spring-trap platform on four legs and raising stones onto it, for each attempt, a dukkaṭa offense. Having made all preparations... As soon as it is released from the hand, in the case of beings who must necessarily be crushed, the pārājikā and so on are to be understood according to whether they are intended or not intended. Even if the crushing stone is given for a price or for free, the original owner is bound by the kamma. If the one who received it lifts up what has fallen, or places other stones on it, making it heavier, or seeing someone passing by, makes a fence and leads them into the crushing stone, both are not freed. Even if, remorse arising, he drops the crushing stone and leaves, and another, seeing it, sets it up, the original owner is not freed. But by placing the stone in the place where it was taken, or by placing the crushing stone's feet in the place where they were taken, as stated for the stake, or by burning it, he is freed. For one who plants a stake, having made all preparations, as soon as it is released from the hand, in the case of beings who must necessarily die by falling onto the stake's point, the pārājikā and so on are to be understood