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having announced it three times. A "motion-act" is an act to be done in the manner stated, with the permission of the united Sangha, with a single motion. A "motion-second act" is an act to be done in the manner stated, with the permission of the united Sangha, with a single motion and a single announcement, thus, with an announcement that is second to the motion. A "motion-fourth act" is an act to be done in the manner stated, with the permission of the united Sangha, with a single motion and three announcements, thus, with three announcements that are fourth to the motion. There, an act of announcement should be done only by announcing, not by way of a motion-act and so on. Even a motion-act should be done only by establishing a single motion, not by way of an act of announcement and so on. However, a motion-second act can be done by announcing, and can also not be done by announcing. Among these, the designation of a boundary, the removal of a boundary, the giving of the kathina robe, the taking up of the kathina robe, the building of a hut The designation of a site, the designation of a monastery site— these six acts are serious, they should not be done by mere announcement. They must be done after proclaiming a motion-seconded formal act. The remaining thirteen designations, such as the designation for accepting lodgings, for a dead person's robe, and so on— such light acts may be done by mere announcement. But they should not be done as a motion-only act or a motion-fourth formal act. A motion-fourth formal act must be done after proclaiming the motion and the three formal acts. It should not be done as an announcement act, and so on. This is the summary here. In detail, however, the determination of these four acts, such as "in how many ways do they fail?", has already been given in the section on acts at the end of the Parivāra. What is unclear there, we shall explain in the section on acts itself. For in this way, there will be no explanation out of place, and since each act will have been understood from the beginning, it will be easily understood. 216. What is the root of a dispute case? and so on, should be understood according to the Pāli text itself. 220. In "A dispute case may be wholesome," and so on, the thought-moment by which one disputes is the dispute. And because it is a matter to be settled by means of settlements, it is a case. The meaning should be understood in this way, and so on. 222. An offense case may be unwholesome, may be indeterminate. There is no offense case that is wholesome. Here, the meaning should be understood as spoken with reference to something. For if a wholesome thought is a component in an offense case such as digging the earth, then it cannot be said "there is no offense case that is wholesome." Therefore, this was not said with reference to a thought that is sufficient as a component. But this was said with reference to the following: Whatever offense case is a worldly fault, that is entirely unwholesome; there is no alternative "may be unwholesome" there. But whatever is a disciplinary fault, that is unwholesome only for one who intentionally transgresses, thinking "I will transgress this offense." But for one who transgresses unintentionally, not knowing anything, by way of sleeping together, and so on, it becomes an offense. that is indeterminate. Therefore, regarding the nature of this distinction, in terms of intentionality and unintentionality, it is said: "An offense-case may be unwholesome, it may be indeterminate, there is no offense-case that is wholesome." But if one were to say, "That which one commits with a wholesome mind, this is called a wholesome offense-case," then even for those arising from non-mental acts like the washing of a sheep's wool, a wholesome mind would arise, but even if a wholesome mind is present there, it is not a factor of the offense. Rather, one of the body or speech, which are active and manifest through bodily or verbal intimation, is the factor, and that, being included in the aggregate of form, is indeterminate. But in "knowing" and so on, this is the meaning: that mind which is a factor of the offense, knowing the object with that mind, and knowing and perceiving, "I am transgressing this," together with the manner of transgression, having intended and planned by way of the intention to transgress, having pressed on by way of effort, having advanced, having sent forth a fearless mind, whatever offense-case transgression one commits, the transgression that results from such a transgression, this is called "an unwholesome offense-case." And in the case of the indeterminate, not knowing due to the absence of that mind which is a factor of the offense, and not knowing or perceiving together with the manner of transgression, not intending due to the absence of the intention to transgress which is a factor of the offense, not advancing due to the absence of intentional pressing on, not sending forth a fearless mind, whatever offense-case transgression one commits, the transgression that results from such a transgression, this is called "an indeterminate offense-case." 224. In phrases like "This dispute is not an adhikaraṇa (case)," due to the absence of its being a case requiring settlement, the meaning "it is not a case" should be understood thus. The discourse on Cases is concluded. Discourse on the Methods of Settling Cases 228. Here, in "as many monks as are competent for the act," for an act requiring four, there are four; for an act requiring five, there are five; for an act requiring ten, there are ten; for an act requiring twenty... In the assembly, twenty monks should be known as fit for the act. 230."Well-received" means having made it well-received, it should be accepted. And having accepted it, "Today we will wash the robes, today we will cook the bowl, today there is an obstacle," for the purpose of suppressing conceit, a few days should be allowed to pass. 231."And endless disputes arise" means innumerable words arise here and there. "Bhāsānī" is also a reading, the meaning is the same. "It should be appointed by an Ubbāhikā" means it should be appointed by announcement, or by a motion-followed-by-resolution as stated later. And by the monks thus appointed, either sitting separately, or in that very assembly, having announced "nothing should be said by others not appointed," that dispute should be settled. 233."Therein might be" means it might be in that assembly. "Neither the Sutta has come" means nor has the Mātikā come. "Nor the Sutta-vibhaṅga" means the Vinaya is not proficient either. "He obstructs the meaning by the shadow of the letter" means taking only the letter, he rejects the meaning. In matters like accepting gold, silver, fields, or land, seeing monks learned in Vinaya imposing an offense, he says, "Why do you impose an offense on them? 'Is it not that one abstains from accepting gold and silver?' Thus, in the Sutta, only abstention is mentioned, there is no offense here." Another Dhamma speaker, when an offense is being imposed on those who wear their lower robes hanging down because the Sutta has come, he says, "Why do you impose an offense on them? 'Is it not that the training 'I will wear the lower robe all around' should be undertaken?' Thus, only the undertaking of training is mentioned here, there is no offense here." 234."As the majority of monks" means here, even one more is a majority, what then to speak of two or three? The discourse on the methods of settling disputes is concluded. The discourse on the three kinds of vote-takers 235."By announcement" means for the purpose of making known. In cases like "secret" (vote-taking), a secret vote should be taken for an assembly filled with shameless people, an open vote for an assembly filled with conscientious people. , whispering in the ear of the fool. Having made them distinct by their marks, signs of recognition should be placed on the tickets of those who speak according to Dhamma and those who speak not according to Dhamma, and they should be made different from each other. Then all of them should be made into robes and taken in the manner stated. If it is badly taken, it should be pulled back, saying "the tickets are badly taken," and taken again, up to three times. If it is well taken, it should be announced. If even one Dhamma-speaker is in excess, it should be announced, "the tickets are well taken." And as those Dhamma-speakers say, so should that dispute be settled. But if the non-Dhamma-speakers are still in the majority for the third time, then, saying "it is not the time today, we will know tomorrow," they should rise and seek out the Dhamma-speaking party to break the faction of the shameless, and the taking of tickets should be done on the next day. This is the secret taking of tickets. Regarding what is to be said when a whisperer in the ear is taken: if the elder of the Sangha takes a non-Dhamma-speaker's ticket, he should be informed thus: "Venerable sir, you are old and advanced in years, this is not proper for you, but this is the Dhamma-speaker's ticket." The other ticket should be shown to him. If he takes it, it should be given. But if he does not understand at all, then it should be said, "Do not tell anyone." The rest is as stated. The open one is for an open purpose. The discourse on the three kinds of ticket-taking is finished. The discourse on the Tassapāpiyasikā Vinaya 238. "Near a pārājika" means that a dukkaṭa offense occurs near a pārājika in sexual intercourse. In taking what is not given, etc., it is a thullaccaya. "Unraveling" means unraveling by saying "I do not remember." "Entangling" means being entangled by such words as "Come, venerable sir." "Indeed, I remember, friends" means he admits this to conceal a pārājika.