nother possible pitfall for defilement. Take care that they do not rebell and cick you instead of them into it.)
Supposed someone asks you something. Given that you have the feeling to know for sure, you answer.
The one asked receives it with joy, keeps it, carries it and might share it further.
Later you find out that you have been wrong. What now? What's the impact on yours? What should you do now? What are the consequences of the previous deed and eventuall consequences of your current deeds, now when you found out? What to do to rest possible most at ease and secure, at the time of answer and at times things might be grow different, more clear?
Not to speak of what to do in cases when answered without being really sure or a bad mind state (with greed, aversion or not-knowing connected).
Supportive case samples:
Just to give a possible graspable case. One is asking you a secure way through the dangerous forest. You tell him what you think. Later you find out that this way leads through minefields.
Maybe apply-able by replacing "intent to kill" with intent that one takes on ones understanding? (Thinking: "Who ever might come accross my answer, way he fall to that."):
The penalty, if an animal dies as a result, is a pācittiya; if a human being, a pārājika. In this case, the intention/perception of killing a living being is broad enough to include a human being, and so fulfills the relevant factors here.
In discussing this last case, the Commentary notes that if one digs the pitfall but then renounces one's intention to cause death, one has to completely fill in the pitfall in such a way that it cannot cause injury — even to the extent of causing someone to stumble — if one wants to avoid the penalty coming from any injury the pitfall might cause. If the pitfall is only partially filled in and a person stumbles into it and later dies from his injuries, the bhikkhu incurs the full offense under this rule. The same judgment applies to any other attempt to kill not aimed at a particular victim. For instance, if a bhikkhu harboring this sort of general intention builds a trap but then changes his mind, he has to destroy the trap so thoroughly that it cannot be reassembled. Similarly, when a bhikkhu writes a passage describing the advantages of dying (see below) with the thought that anyone who reads it might decide to commit suicide, if he then changes his mind he has to destroy the writing so thoroughly that it cannot be pieced together. If, instead of writing the passage himself, he simply picks up a pre-existing written passage of this sort and then — with a similar intention — puts it in a place where it might be easily seen, he can avoid any penalty simply by returning the passage to the place where he found it.
[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]