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in the presence of an individual; by three settlements – they may be by settlement in the presence and by settlement by acknowledgement, they may be by settlement in the presence and by covering with grass. 346. Is the offense-case an offense or a non-offense? The offense-case is an offense. But due to the offense-case, might one incur an offense? Yes, due to the offense-case, one incurs an offense. Yes. Due to the offense-case, how many offenses are incurred? Due to the offense-case, four offenses are incurred. A bhikkhunī, knowing, conceals one who has incurred a pārājika offense, an offense of pārājika; If she conceals, being in doubt, an offense of thullaccaya; A bhikkhu conceals a saṅghādisesa, an offense of pācittiya; If one conceals a transgression of conduct, an offense of dukkaṭa – Due to the offense-case, these four offenses are incurred. These offenses, of the four failures, how many failures do they share? Of the four cases, which case? Of the seven groups of offenses, by how many groups of offenses are they comprised? Of the six origins of offenses, by how many origins do they arise? By how many cases, in how many places, by how many settlements are they settled? These offenses, of the four failures, share two failures – namely, failure in virtue, namely, failure in conduct. Of the four cases – the offense-case. Of the seven groups of offenses, they are comprised by four groups of offenses – namely, the pārājika group of offenses, namely, the thullaccaya group of offenses, namely, the pācittiya group of offenses, namely, the dukkaṭa group of offenses. Of the six origins of offenses, they arise from one origin – they arise from body and from speech and from mind. That offense which is not light, that offense is not settled by any case, not in any place, not by any settlement. Those offenses which are light, those offenses are settled by one case – by the business-case; in three places – in the midst of the Saṅgha, in the midst of a group, in the presence of an individual; they are settled by three settlements – namely, by settlement in the presence and by settlement by acknowledgement, namely, by settlement in the presence and by settlement by covering with grass. 347. Is the business-case an offense or not an offense? The business-case is not an offense. But is there an offense due to the business-case? Would one incur an offense? Yes, due to a business-dispute, one would incur an offense. Due to a business-dispute, how many offenses does one incur? Due to a business-dispute, one incurs five offenses. A nun following an expelled nun, if she does not desist after the third admonition, for the motion, an offense of wrong-doing; for the two declarations, an offense of grave offense; at the conclusion of the declarations, an offense of defeat. Monks following schismatics, if they do not desist after the third admonition, incur an offense of Sanghādisesa. (Monks) holding a wicked view, if they do not desist after the third admonition, incur an offense of Pācittiya. Due to a business-dispute, one incurs these five offenses. These offenses, of the four failures, how many failures do they share? Of the four disputes, which dispute (is it)? Of the seven groups of offenses, by how many groups of offenses are they comprised? Of the six origins of offenses, by how many origins do they arise? By how many disputes, in how many places, by how many settlements are they settled? These offenses, of the four failures, share two failures – they may be a failure of conduct, they may be a failure of good behavior. Of the four disputes – the dispute concerning an offense. Of the seven groups of offenses, they are comprised by five groups of offenses – they may be the group of defeat offenses, they may be the group of Sanghādisesa offenses, they may be the group of grave offenses, they may be the group of Pācittiya offenses, they may be the group of wrong-doing offenses. Of the six origins of offenses, they arise by one origin – they arise from body, and from speech, and from mind. That offense which is irreversible, that offense is not settled by any dispute, not in any place, not by any settlement. That offense which is grave, that offense (is settled) by one dispute – the business-dispute; in one place – in the midst of the Sangha; it is settled by two settlements – by settlement in the presence (of the Sangha), and by settlement by acknowledgement. Those offenses which are l These offenses are few, by one legal issue – the business-issue; in three places – in the midst of the Saṅgha, in the midst of a group, in the presence of an individual; they are settled by three settlements – it may be by settlement in the presence and by acknowledgment, it may be by settlement in the presence and by covering over with grass. 5. The Intention of Legal Issues 348. A dispute-issue is a censure-issue, is an offense-issue, is a business-issue. A dispute-issue is not a censure-issue, is not an offense-issue, is not a business-issue; but, dependent on a dispute-issue, there is a censure-issue, there is an offense-issue, there is a business-issue. How is that? Here monks dispute – saying "it is Dhamma" or "it is not Dhamma," or "it is a serious offense" or "it is not a serious offense." Whatever there is quarrel, strife, contention, dispute, diverse speech, contrary speech, opposing speech, contention, discord – this is called a dispute-issue. In a dispute-issue, the Saṅgha disputes the dispute-issue. Disputing, one censures, a censure-issue. Censuring, one incurs an offense, an offense-issue. For that offense, the Saṅgha performs an act, a business-issue. Thus, dependent on a dispute-issue, there is a censure-issue, there is an offense-issue, there is a business-issue. A censure-issue is an offense-issue, is a business-issue, is a dispute-issue. A censure-issue is not an offense-issue, is not a business-issue, is not a dispute-issue; but, dependent on a censure-issue, there is an offense-issue, there is a business-issue, there is a dispute-issue. How is that? Here monks censure a monk for a transgression of conduct, or a transgression of custom, or a transgression of view, or a transgression of livelihood. Whatever there is censure, censuring, reproaching, accusing, blaming, charging, supporting, this This is called a case of accusation. When the Saṅgha disputes in a case of accusation, it is a case of dispute. Disputing, one accuses; it is a case of accusation. Accusing, one incurs an offense; it is a case of offense. For that offense, the Saṅgha performs an act; it is a case of business. Thus, dependent on a case of accusation, there is a case of offense, there is a case of business, there is a case of dispute. A case of offense is a case of business, is a case of dispute, is a case of accusation. A case of offense is not a case of business, is not a case of dispute, is not a case of accusation; but, dependent on a case of offense, there is a case of business, there is a case of dispute, there is a case of accusation. How is that? The five groups of offenses are a case of offense, the seven groups of offenses are a case of offense. This is called a case of offense. When the Saṅgha disputes in a case of offense, it is a case of dispute. Disputing, one accuses; it is a case of accusation. Accusing, one incurs an offense; it is a case of offense. For that offense, the Saṅgha performs an act; it is a case of business. Thus, dependent on a case of offense, there is a case of business, there is a case of dispute, there is a case of accusation. A case of business is a case of dispute, is a case of accusation, is a case of offense. A case of business is not a case of dispute, is not a case of accusation, is not a case of offense; but, dependent on a case of business, there is a case of dispute, there is a case of accusation, there is a case of offense. How is that? That which is the Saṅgha's business, its duty: a declaration, a motion, a motion with a second announcement, a motion with a fourth announcement. This is called a case of business. When the Saṅgha disputes in a case of business, it is a case of dispute. Disputing, one accuses; it is a case of accusation. Accusing, one incurs an offense; it is a case of offense. That case. Concerning that offense, the Saṅgha performs an act, a business case. Thus, from a business case, there arises a dispute case, there arises an accusation case, there arises an offense case. Where there is settlement by mindfulness, is there settlement in the presence? Where there is settlement in the presence, is there settlement by mindfulness? Where there is settlement for an insane person, is there settlement in the presence? Where there is settlement in the presence, is there settlement for an insane person? Where there is settlement by admission, is there settlement in the presence? Where there is settlement in the presence, is there settlement by admission? Where there is settlement by majority vote, is there settlement in the presence? Where there is settlement in the presence, is there settlement by majority vote? Where there is settlement for an evil-doer, is there settlement in the presence? Where there is settlement in the presence, is there settlement for an evil-doer? Where there is settlement by covering with grass, is there settlement in the presence? Where there is settlement in the presence, is there settlement by covering with grass? At the time when a case is settled by settlement in the presence and by settlement by mindfulness – where there is settlement by mindfulness, there is settlement in the presence, where there is settlement in the presence, there is settlement by mindfulness, there is no settlement for an insane person, there is no settlement by admission, there is no settlement by majority vote, there is no settlement for an evil-doer, there is no settlement by covering with grass. At the time when a case is settled by settlement in the presence