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having lifted him with his arms; If he moves him even a little, from his standing place, it is a defeat. 219. Having threatened the slave with his foot, for one leading him by foot-steps; The offenses stated for him, are thullaccaya and so forth. 220. Even for one who takes him, by the hands etc. and drags him, it is a defeat; Even for one who says, "Go, depart, flee!" this is the rule. 221. For one who is fleeing swiftly, and says "Flee!"; There is no offense of pārājika, for the bhikkhu. 222. But if he speaks, to one going slowly, and he also a; If he goes quickly, by his word, it is a defeat. 223. If, having fled to another village or town; And having seen him gone from there, he makes him flee, it is a defeat. Chapter on Living Beings. 224. If, with intent to steal, he touches a snake-basket, it is a dukkaṭa (wrongdoing); If he makes it tremble according to the object, and it is dislodged from its place, he is cut off. 225. Having opened the basket, for one who lifts out the snake; If its tail is freed from the bottom of the basket, it is a defeat. 226. If, having rubbed and pulled the snake by its tail from the mouth-opening; As soon as it is freed from that snake-basket, it is a defeat. 227. If, having opened the basket, and calling it by name; If that snake comes out, for him it is a pārājika. 228. And having done likewise, by the sound of frogs or mice, or even by their sound; For one calling by name, even if it comes out, it is a defeat. 229. Without opening the mouth (of the basket), and doing likewise; If the snake comes out by any means, it is a pārājika. 230. If, with the mouth (of the basket) open, the snake flees by itself; And he does not call it, it is declared to be a payment for goods. Chapter on Apada. 231. Whoever, with intent to steal an elephant, performs acts like touching it; For him there are offenses, of three kinds, such as dukkaṭa. 232. For an elephant standing in a hall, even within its dwelling or courtyard; The place, the hall, the dwelling, the entire courtyard, is its domain. 233. For one unbound or bound, its standing place and its tethering place (are its domain); Therefore, a wise person should apply [the rules of] taking an elephant according to these [conditions]. 234. But for an elephant standing outside the city; Its standing place is its domain, (and the theft is determined) by the step it takes. 235. For a lying elephant, if he makes it stand up from its place; As soon as it stands up, for him it is a pārājika. 236. And this same rule should be known for horses, buffaloes, and so on; Nothing more needs to be said for bipeds or multipeds. Chapter on Four-footed Creatures. 237. Knowing it belongs to others, the property belonging to others; With intent to steal something valuable, if he dislodges it from its place, he is cut off. 238. There is no offense for one who is self-aware, in the case of animals; Temporary trust, in the case of ghosts. 239. Whatever is to be said here, a decision outside the Pāli; That we shall speak later, in the miscellaneous section. 240. Uttered by the Victor regarding the many defeated defilements; The second Pārājika, its meaning has been briefly stated by me; For who is able to state it completely? Here ends the discourse on the second Pārājika in the Vinaya-vinicchaya. Discourse on the Third Pārājika 241. Knowing a human being, who deprives them of life; Or lays down a weapon for them, or praises death. 242. Or teaches a method of dying, even for their own good, they are defeated; They should be known as unchangeable, like a rock split in two. 243. Six applications of taking life were taught by the Great Seer; Direct action, command, throwing, fixed devices, and so on. 244. There, by one's own body or by something connected to the body; Killing another directly, this is considered direct action. 245. "You strike him thus and kill him," to a bhikkhu; Commanding another, this is the method of command. 246. For one wishing to kill from afar, the launching of an arrow or the like; By something connected to the body, this is the method of throwing. 247. By an unmoving device, for the purpose of killing another; The arrangement of pits and the like, this is the fixed device application. 248. For one wishing to kill another, the chanting of spells by magic; This is called the magical application, the fifth one. 249. And the power that is capable of killing, born of kamma-result; This is called the supernormal power application, it is declared. 250. Each one there is shown to be twofold; Intended and unintended, this is their distinction. 251. If one strikes, intending to hit many; And by the death of that very one, one is bound by that kamma. 252. Even in striking without intention, if by reason of that blow, Any living being dies, it is a defeat. 253. Whether dead at the moment of striking, or later, or both ways; The killer is bound by that kamma at the moment of striking. 254. E One is known as the doer himself, and likewise the one who commands. Thus, in brief, two applications are shown. 255. The object, the time, and the place, the weapon, and the posture; the specific manner of the act— these are the six regulators of the command. 256. He who is to be killed there, is called "the object." Morning, etc., may be the time, and youth, etc., of beings. 257. The place is known as village, etc., the weapon is that which kills the being; the posture is sitting, etc., of the being to be killed. 258. Piercing, and also breaking, cutting, or even striking; in this way, there are many kinds of specific ways of acting. 259. If, commanded "Kill this one," he kills another instead; or if, told "Strike in front and kill," 260. he strikes from behind or from the side and kills; the command regarding the object is violated, and the original instigator is freed. 261. If, without deviating from that object, he kills according to the command; for both, at the appropriate time, karma-bound is declared. 262. But if one is commanded, "Kill today in the morning," and he kills in the evening; the original instigator is entirely freed. 263. It is said by the Great Sage that only the one commanded is bound by karma; for the violation of time is not a fault of the commander. 264. If it is not specified "Kill today in the morning, or tomorrow," then whenever in the morning it is killed, there is no violation. 265. By this same method, in all divisions of time; agreement and violation should be understood by the discerning. 266. If one is told, "Kill this enemy who is in the village"; and if he kills him wherever he may be. 267. There is no violation for him, both are bound by karma; but if commanded "Only in the village," or "Only in the forest," with emphasis. 268. Or if told "Only in the forest," and he kills in the village; a violation should be understood, the original instigator is entirely freed. 269. By this same method, in all divisions of place; agreement and violation should be understood by the wise. 270. If commanded by someone, "Kill with a weapon"; By whatever weapon, if killed without specific instruction, it is not 'visaṅketa'. 271. "Indeed, with this axe!" if told, but with another axe; "Or with the blade of this one, you kill with that blade." 272. If, being told thus, the enemy by another blade, or by the blunt end, or by the point; if killed, it is indeed 'visaṅketa'. 273. By this very method, in all kinds of weapons, 'saṅketa' and 'visaṅketa' should be understood specifically. 274. "Kill him while he is going!" if told thus by another, and he kills him while sitting, 'visaṅketa' is not found. 275. "Kill him only while sitting!" "or only while going!" if told, he kills him while going, or while sitting, respectively. 276. 'Visaṅketa' should be understood by a monk who knows the Vinaya; and this same method should be known in all postures. 277. "Kill him by piercing!" if indeed told by another, and he kills him by piercing, 'visaṅketa' is not found. 278. "Kill him by piercing!" if indeed told by another, and he kills him by cutting, then it is indeed 'visaṅketa'. 279. By this very method, in all actions, the distinction of 'saṅketa' and 'visaṅketa' should be understood. 280. Long, short, thin, fat, black, or white, if told by someone, without specifying, "Kill him!" 281. And if he, being told anything, kills such a one, there is no 'visaṅketa' there, for both there is defeat. 282. Having aimed at some person, if he digs a pitfall, for the one digging the pitfall, there is an offense of wrong-doing. 283. If pain arises there, for him there would be a grave offense; and if, having fallen into it, that one dies, for him there would be a pārājika. 284. But if, having fallen into it, another dies, no fault is found. If a pitfall is dug without a specific target, and if it causes injury. 285. "Whoever falls here, may he die!" - if with such intent, as many as fall and die, so many faults will be for him. 286. In the case of an immediate consequence, one should speak of an immediate consequence. Similarly, for grave offenses and others, there are grave offenses... Cayādayo. 287. If a pregnant woman falls into it, and dies while pregnant; There are two acts of taking life, one for each destruction. 288. If, pursued by robbers, she falls and dies; It is a pārājika, they say, just as for the pit-digger. 289. If enemies throw her in there, and the enemies kill her; They kill her having fallen there, or if they take her out and kill her outside. 290. If beings are born in the pit, and those born in the pit die; Unable to get out, it is a pārājika in all cases. 291. If one digs, intending to harm yakkhas and the like, and suffering arises; It is a dukkata, and depending on the object of death, it is a thullaccaya and so on. 292. If one digs a pit, intending to harm humans, there is no offense if yakkhas and the like