English
The Way of the Eights 1. The Section of Ones 321. Offense-causing things should be known. Non-offense-causing things should be known. An offense should be known. A non-offense should be known. A light offense should be known. A grave offense should be known. An offense with residue should be known. An offense without residue should be known. A gross offense should be known. A non-gross offense should be known. An offense with remedy should be known. An offense without remedy should be known. An offense leading to confession should be known. An offense not leading to confession should be known. An obstructing offense should be known. A non-obstructing offense should be known. An blameworthy precept-offense should be known. A blameless precept-offense should be known. An offense arising from action should be known. An offense arising from non-action should be known. An offense arising from action and non-action should be known. A prior offense should be known. A later offense should be known. An intervening offense among prior offenses should be known. An intervening offense among later offenses should be known. A confessed offense that counts should be known. A confessed offense that does not count should be known. A precept should be known. A supplementary precept should be known. An unarisen precept should be known. A universal precept should be known. A partial precept should be known. A common precept should be known. An uncommon precept should be known. A precept from one side should be known. A precept from both sides should be known. A grave offense should be known. A non-grave offense should be known. An offense related to laypeople should be known. An offense not related to laypeople should be known. A definite offense should be known. An indefinite offense should be known. A person who commits the first offense should be known. A person who does not commit the first offense should be known. A person who commits an occasional offense should be known. A person who commits a frequent offense should be known. An accuser should be known. An accused should be known. An accuser not in accordance with Dhamma should be known. An accused not in accordance with Dhamma should be known. An accuser in accordance with Dhamma should be known. An accused in accordance with Dhamma should be known. Ni The individual who is separated should be known. The undetermined individual should be known. The individual incapable of offense should be known. The individual capable of offense should be known. The suspended individual should be known. The unsuspended individual should be known. The ruined individual should be known. The unruined individual should be known. The individual of common residence should be known. The individual of uncommon residence should be known. The setting aside should be known. The section on singles is finished. Its summary – Offenses by action, light, and remaining, and grave; And confession of amends, and action of fault in between. Action and non-action, former, in between, leading to reckoning; Enactment not yet arisen, and all common, together. And gross, householder, determined, beginning, and one who accuses without cause; Determined by non-Dharma and Dharma, incapable, suspended, ruined; And common, and setting aside, this is the summary in the singles. 2. The section on pairs. There is an offense with release by perception, there is an offense without release by perception. There is an offense for one who has attained absorption, there is an offense for one who has not attained absorption. There is an offense connected with the true Dhamma, there is an offense connected with the untrue Dhamma. There is an offense connected with one's own requisites, there is an offense connected with others' requisites. There is an offense connected with one's own person, there is an offense connected with another's person. There is one speaking truth who incurs a grave offense, one speaking falsehood a light one. There is one speaking falsehood who incurs a grave offense, one speaking truth a light one. There is an offense incurred by one on the ground, not by one in the air. There is an offense incurred by one in the air, not by one on the ground. There is an offense incurred by one departing, not by one entering. There is an offense incurred by one entering, not by one departing. There is an offense incurred by one taking, there is an offense incurred by one not taking. There is an offense incurred by one undertaking, there is an offense incurred by one not undertaking. There is an offense incurred by one acting, there is an offense incurred by one not acting. An offense is incurred by giving, an offense is incurred by not giving. An offense is incurred by confessing, an offense is incurred by not confessing. An offense is incurred by receiving, an offense is incurred by not receiving. An offense is incurred by use, an offense is incurred by not using. An offense is incurred at night, not by day. An offense is incurred by day, not at night. An offense is incurred at dawn, an offense is incurred not at dawn. An offense is incurred by cutting, an offense is incurred by not cutting. An offense is incurred by covering, an offense is incurred by not covering. An offense is incurred by holding, an offense is incurred by not holding. Two Uposatha days – the fourteenth and the fifteenth. Two Pavāraṇā ceremonies – the fourteenth and the fifteenth. Two acts – the declaration act, the motion act. And also two other acts – the motion-second act, the motion-fourth act. Two grounds for acts – the ground for a declaration act, the ground for a motion act. And also two other grounds for acts – the ground for a motion-second act, the ground for a motion-fourth act. Two faults of acts – the fault of a declaration act, the fault of a motion act. And also two other faults of acts – the fault of a motion-second act, the fault of a motion-fourth act. Two successes of acts – the success of a declaration act, the success of a motion act. And also two other successes of acts – the success of a motion-second act, the success of a motion-fourth act. Two grounds for separate communion – either one makes oneself of separate communion, or the united Sangha suspends him for not seeing, or for not making amends, or for not renouncing. Two grounds for common communion – either one makes oneself of common communion, or the united Sangha reinstates the suspended one for seeing, or for making amends, or for renouncing. Two pārājika offenses – of bhikkhus and for bhikkhunīs. Two Saṅghādisesas, Two Thullaccayas, Two Pācittiyas, Two Pāṭidesanīyas, Two Dukkaṭas, Two Dubbhāsitas – for bhikkhus and for bhikkhunīs. Seven offenses, Seven classes of offenses. In two ways the Saṅgha splits – by act or by taking votes. Two persons should not be given ordination – one deficient in age, one deficient in limbs. Again, two persons should not be given ordination – one defective in the basis (for ordination), one who has performed a bad act. Again, two persons should not be given ordination – one who is incomplete, one who is complete but does not request. One should not dwell relying on two persons – on the shameless and on the fool. Reliance should not be given to two persons – to the shameless, and to the modest who does not request. Reliance should be given to two persons – to the fool, and to the modest who requests. Two persons are incapable of committing an offense – Buddhas and Paccekabuddhas. Two persons are capable of committing an offense – bhikkhus and bhikkhunīs. Two persons are incapable of intentionally committing an offense – bhikkhus and bhikkhunīs who are noble persons. Two persons are capable of intentionally committing an offense – bhikkhus and bhikkhunīs who are ordinary persons. Two persons are incapable of intentionally committing a blameworthy act – bhikkhus and bhikkhunīs who are noble persons. Two persons are capable of intentionally committing a blameworthy act – bhikkhus and bhikkhunīs who are ordinary persons. Two rejections – one rejects by body, or one rejects by speech. Two expulsions – there is a person not fit for expulsion; if the Saṅgha expels him, one is well-expelled, one is badly-expelled. Two reinstatements – there is a person not fit for reinstatement; if the Saṅgha reinstates him, one is well-reinstated, one is badly-reinstated. Two acknowledgments – one acknowledges by body, or one acknowledges by speech. Two acceptances – one accepts by body, or one accepts with something connected to the body. Two refusals – by body rejects with the body or rejects with speech. Two destroyers – destroyer of training and destroyer of requisites. Two accusations – accuses with the body or accuses with speech. Two hindrances to the Kathina – hindrance of dwelling and hindrance of robes. Two non-hindrances to the Kathina – non-hindrance of dwelling and non-hindrance of robes. Two kinds of robes – householder's (new) and rag-robes. Two bowls – iron bowl and clay bowl. Two rims – tin-made and lead-made. Two declarations of the bowl – declares with the body or declares with speech. Two declarations of the robe – declares with the body or declares with speech. Two kinds of determination – determination in one's presence and determination in one's absence. Two disciplines – for monks and for nuns. Two kinds of disciplinary matters – that which is laid down and that which is in conformity with what is laid down. Two kinds of purification of discipline – destruction of the bridge in what is not allowable, moderation in what is allowable. In two ways one incurs an offense – incurs with the body or incurs with speech. In two ways one rises from an offense – rises with the body or rises with speech. Two periods of probation – probation for a concealed offense, probation for an unconcealed offense. And again, two periods of probation – probation for a pure ending, probation for a combined offense.