'Byāpāda' might mean: 'to walk against'
Byāpāda [fr. vy+ā+pad]
Vy˚ is the semi -- vowel (i. e. half -- consonantic) form of vi˚ before following a & ā (vya˚, vyā), very rarely ū & o. The prefix vi˚ is very unstable, and a variety of forms are also attached to vy˚, which, after the manner of all consonant -- combns in Pāḷi, may apart from its regular form vy˚ appear either as contracted to vv˚ (written v˚), like vagga (for vyagga), vaya (for vyaya), vosita (=vyosita), *vvūha (=vyūha, appearing as ˚bhūha), or diaeretic as viy˚ (in poetry) or veyy˚ (popular), e. g. viyañjana, viyārambha, viyāyata; or veyvañjanika, veyyākaraṇa, veyyāyika. It further appears as by˚ (like byaggha, byañjana, byappatha, byamha, byāpanna, byābādha etc.). In a few cases vya˚ represents (a diaeretic) vi˚, as in vyamhita & vyasanna; and vyā˚=vi˚ in vyārosa.
(c) vi˚ occurs also as distributive (repetitional) prefix in reduplication compounds (here closely resembling paṭi˚ and the negative a˚), like cuṇṇa -- vicuṇṇa piecemeal, chidda -- vicchidda holes upon holes, vaṭṭa -- vivaṭṭa, etc. -- Contracted forms are vy˚ (=viy˚ before vowels) and vo˚ (=vi+ ava); the guṇa & vriddhi form is ve˚.
- denoting the reverse of the simple verb, or loss, difference, opposite, reverse, as expressed by un -- or dis -- , e. g. ˚asana mis -- fortune, ˚kaṭika unclean, ˚kappa change round, ˚kāra per -- turbation, dis -- tortion, ˚kāla wrong time, ˚tatha un -- truth, ˚dhūma smoke -- less, ˚patti corruption, ˚parīta dubious, ˚ppaṭipanna on the wrong track, ˚bhava non -- existence (or as 4 "more" bhava, i. e. wealth), ˚mati doubt, ˚mānana dis -- respect, ˚yoga separation, ˚raja fault -- less, ˚rata abs -- taining, ˚rūpa un -- sightly, ˚vaṭa unveiled, ˚vaṇṇeti defame, ˚vāda dis -- pute, ˚sama uneven, ˚ssandati overflow, ˚ssarita for -- gotten, ˚siṭṭha distinguished, ˚sesa difference, distinction. --
Pada (nt.) [Ved. pad, pād (m.) foot, and also pāda; pada (nt.) step.
Often, examining the dictionary meaning of words is not clear. Instead, it is most useful to examine how words are used in context. There is an excellent website called 'Sutta Central' where a word can be placed in the search function and all of the suttas appear where in which that word is used. Then click on 'languages' & find the english translation (but only when the english translation appears at the top of the list).
Then at that time many young boys who were between Sāvatthī and Jeta’s
Wood were attacking a snake with a stick. Then the Gracious One,
having dressed in the morning time, after picking up his bowl and
robe, was entering Sāvatthī for alms. The Gracious One saw those many
young boys between Sāvatthī and Jeta’s Wood attacking a snake with a
stick. Then the Gracious One, having understood the significance of
it, on that occasion uttered this exalted utterance:
“He who, while seeking happiness for himself, harms with a stick (yo
daṇḍena vihiṃsati) Other beings who desire happiness, will not find
happiness after passing away.
“He who, while seeking happiness for himself, does not harm with a
stick Other beings who desire happiness, will find happiness after
Therefore, vihiṃsā appears to be about inflicting harm & injury upon another person while byāpāda appears to refer to mental thoughts of ill-will (but not necessarily the additional step of inflicting harm upon the object of ill-will).