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are to be known as the eight Pārājika offenses. For it is said, "He is defeated, not in communion" — only the person is shown there, not the offense. Those with offenses shown are the seventeen Saṅghādisesa offenses that appear in the Bhikkhunī Pātimokkha. For it is said there, "This bhikkhunī, having fallen into the first offense, is liable to a Saṅghādisesa requiring expulsion" — the offense is shown there, along with the person. Similarly, the designation of non-persons is also twofold, by the division of offenses shown and not shown. Therein, those with offenses not shown are the Sekhiya rules. The remaining ones are to be known as those with offenses shown. That too is twofold, by the division of unspecified agent and specified agent. Therein, those with unspecified agents are fifteen kinds, by way of the rules concerning emission of semen, intentional lying, slandering, destroying plant life, speaking otherwise, complaining, group meals, successive meals, intoxicating drinks, poking with a finger, playing in water, disrespect, killing an animal, and the use of a bed or chair. Therein, in the case of specified agents, the division of mixed and unmixed should be understood — there, the cases of use and location are entirely mixed. The remaining ones are both mixed and unmixed. For example — first, in the two Undetermined rules, it is mixed by use; in the twelve Pāṭidesanīya rules, it is mixed by action; in the rules concerning robes with less than five bands, by ownership; in the case of one less than twenty years old, by location; in the case of delusion, by use, ownership, and location. Since "disparagement" is intended as a state, not an agent, when the rule of disparagement does not apply, then the five kinds of mixed cases are personal. In the remaining ones, excluding the first Undetermined rule, the personal pronoun "yo pana bhikkhū" (whichever bhikkhu) that appears at the beginning, or, excluding the second Undetermined rule, the personal pronoun "yo pana bhikkhū" that appears in the middle of the rules concerning choice food, a novice, and the third and fourth Pāṭidesanīya rules, or the rule concerning a difficult-to-admonish person, one who corrupts families, or one who associates with In the rules, at the beginning, the nominative "bhikkhu" alone appears, or in the rule about schism-following, the nominative appearing in the middle, is unmixed with other cases. There, in the rules concerning schism-following, the two rules about turning back, and the second Pāṭidesanīya rule, the plural is used; elsewhere, in all places, the singular is to be understood. Likewise, the instrumental case (upayoga) in the two rules about 'vikappana', and in the rule about the weaver, is mixed with the nominative; in the rule about 'abhihaṭa', with the instrumental; and in the rule about the king, with the instrumental, genitive, and nominative; thus, the instrumental case is mixed in three ways. And the instrumental case in the six rules concerning the building of a hut, the elder, the second Kathina, the two parts, the sitting mat, the rug, and the making of a bad color, is mixed with the nominative; and in the eight rules concerning the first and third Kathina, the eight-finger-width foot-stool, the sitting mat, the covering for a sore, the rain-cloak, the water-cloak, and the two rules about 'dhammapaccāsīsana', it is mixed with the genitive; thus, the instrumental case is mixed in two ways. In the remaining seven rules concerning the six-year rain-cloak, the two coverings, the lodging, the alms-food, the great name, the Garuda, and the light cloak, the instrumental case is unmixed with other cases; in the rules about urgent sheep's wool, the genitive case is mixed with the instrumental case. In the rules about extra bowls and medicines, the genitive case is to be understood as unmixed, even when not explicitly stated. Thus, in the rules where cases are specified – In five ways and in three ways, and in two ways and also in one way; The five cases are distinguished, altogether they are in eleven ways. Thus, in the aforementioned rules, which are counted as having an uddesa and paññatti, by including what is not explicitly mentioned, from the 350 rules, excluding the 90 unspecified cases, there are more than 260 specified cases. Among these, the nominative and instrumental cases are 230. Among these, the unmixed nominative and instrumental cases are 212, and the mixed nominative and instrumental cases are 18. In the remaining 30 rules, the mixed instrumental cases (upayoga) are five, the mixed instrumental cases are fourteen. Eight are unmixed, two are mixed and unmixed actions, and two are unmixed. Thus, in all the designated actions: the various kinds of evil-speaking, the defiler of families, the first, second, and third kathina, the brought-in hut, the old monk, the two kinds of speculation, the two shares, the six years, the sitting mat, the spread mat, the sheep's wool, the extra robe, the medicine, the rain-cloth, the weaver, the urgent, the four nights, the two, and the thirty-five, there is no "whatever monk". It is present in the second Niyata, the delicious food, the novice, and the third and fourth Pāṭidesanīya rules. Thus, nine pairs have been shown: the pair with and without designation, the pair with and without a person designated, the two pairs of individually shown offenses, the pair of undesignated actions, and within those, for designated actions: the pair of individual and collective, the pair of "yopana" and "ayopana", the pair of "ayopana" and "middle yopana", and the pair of singular and plural. The specific reasons will become clear when each training rule is reached. Having thus understood the designated regulations, any other regulation in the rest of the Vinaya Piṭaka should be known as an undesignated regulation. It is of six kinds: the regulation of word-division, the regulation of intermediate offense, the regulation of settled matter, the regulation of prohibition, the regulation of unstated accomplishment, and the regulation of training rules. Among these, "when mostly consumed, there is an offense of grave offense" (Pari. 157-158), "for one who does not touch the mouth of a bird, there is an offense of wrong-doing" (Pārā. 73) — such an offense found in the word-division is called a word-division training rule. "And, monks, a hut should not be made entirely of clay; whoever makes one, there is an offense of wrong-doing" (Pārā. 85) — such is called an intermediate offense training rule. "I allow, monks, that one who is secluding himself during the day may seclude himself after closing the door" (Pārā. 77) — such is called a settled matter training rule. "A schismatic, monks, who is not ordained, should not be ordained" (Mahāva. 115) — such is called a prohibition training rule. However, because with each such prohibition, "whatever monk, perceiving it as unrighteous, should break the harmonious Sangha, he incurs a pārājika..." is one who is not in communion. But if a bhikkhu, with malicious intent, should cause blood to flow from the living body of the Blessed One, he is one who is not in communion.” Such training rules were laid down. Regarding these, it was said: “For one, it is a cutting off; for four, it is a grave offense; for four, there is no offense; for all, it is a single ground.” And it was said: “An offense is incurred while the Blessed One is living, not after his final passing.” Therefore, it is not only “Monks, one who is a schismatic, knowing it, should not be given full ordination… …an offense of wrong-doing” —this training rule alone is established and effective. But in cases like: “Monks, a eunuch, not fully ordained, should not be given full ordination; one who is fully ordained should be expelled,” only a wrong-doing is laid down for the preceptors and so on, not a pārājika offense for the eunuchs and so on. For they do not have the status of bhikkhus, from which a pārājika offense could arise. Similarly, “One should not depart before the drops have ceased,” and so on, are merely prohibitive training rules. The wrong-doings and grave offenses laid down in the Khandhakas are called training rules of establishment. It was said: “In that case, Sāriputta, cause the followers of schism to confess a grave offense.” The grave offense also falls under that. Some say that this, though non-existent at the time of their formal declaration of offenses because it was not laid down, became existent at the time of purification by the word of the Blessed One. From the saying “Cause the followers of schism to confess,” it should be understood that for the other followers of schism, the training rule “But if a bhikkhu, knowing it, should follow those who cause a schism, there is an offense of grave offense” is laid down. Similarly, all the Khandhaka observances and Vinaya acts fall under that. As it is said: “Upāli, I have laid down the observance for visiting bhikkhus… …Thus, Upāli, the training rule is well laid down by me.” “Whatever bhikkhunī should dance or sing…” or to sing, or to play, or to go to see, it is an offense of expiation." With this Sutta, if a bhikkhunī dances, or sings, or plays, it is an offense of expiation. Such as these, whatever types of offenses and disciplinary actions are seen in the commentaries, these are called "unspoken-established training rules." It should be understood that all six types of these are not suitable for recitation in six ways, and are therefore called "unrecited training rules." That is to say: due to the dissimilarity of grave offenses and offenses of wrong speech in relation to the five recitations, as far as possible; due to the dissimilarity of offenses for the two types of minor offenses and grave offenses that have similar grounds; due to the variety of grounds for offenses in the rules of prohibition; due to the non-showing of offenses for some rules established for settled matters;