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for the six pacification procedures only. Therein, "the performance of an act" should be understood as a motion. "Making" is the establishment of that very motion at the time it should be established. "Approaching" is approaching by oneself; the meaning is the performance of that act by oneself. "Inviting to approach" is approaching by invitation; the meaning is inviting another, such as a co-resident, saying, "Perform this act." "Consent" is consenting thus: "This pleases me, let the Sangha perform it"; the meaning is giving one's consent. "Not rejecting" is not opposing, saying, "This is not acceptable to me, do not do this." Thus, the thirty-six origins should be understood by way of six sets of six. Explanation of the various meanings of the seven pacification procedures, etc. 354. The explanation of the question of various meanings is clear. In the explanation of the question of disputes: "This dispute is not a legal case" means that a dispute among mother and son, etc., is called a dispute because it involves opposing statements, but it is not a legal case because it is not to be settled by pacification procedures. In the cases of accusation, etc. This is the method. The rest is clear everywhere. The description of the distinctions of legal questions is finished. The second verse collection The description of accusation, etc., and the answering of questions 359. In the second verse collection, "accusation" means showing the matter and the offense, then accusing. "Recalling" means recalling the fault. "For what purpose is the Saṅgha?" means for what purpose is the assembly of the Saṅgha. "And for what reason is the deliberation?" means deliberation is called taking counsel; for what reason is that? "Accusation is for recalling" means the accusation of the kind mentioned, for the purpose of the accused person recalling the accuser's fault. "Recalling is for suppression" means recalling the fault is for the suppression of that person. "The Saṅgha is for grasping" means the Saṅgha assembled there is for grasping the decision; meaning, for weighing what is Dhamma and what is not Dhamma, for knowing what is well-decided and what is ill-decided. "And deliberation is individual" means the taking of counsel by the Suttanta elders and the Vinaya-holding elders, individually, for the purpose of finalizing the decision. "Do not be angry" means do not generate anger in the accused or the accuser. "If you are an investigator" means if you are a Vinaya-holder seated to decide a legal question that has arisen in the midst of the Saṅgha. "Contentious" means that which proceeds in the manner of "You do not know this Dhamma and Vinaya," and so on. "Not conducive to welfare" means that which generates harm, which agitates and causes the assembly to rise up; do not speak such a talk. Among "in the Sutta, in the Vinaya," etc., Sutta is the two Vibhaṅgas. Vinaya is the Khandhakas. Anuloma is the Parivāra. Paññatta is the entire Vinaya Piṭaka. Anulomika is the four Great Standards. "Listen to the rule of inquiry" means listen to the rule of questioning. "Made by the skillful and intelligent" means extracted and established by the adept, the wise, the Blessed One who has attained the perfection of knowledge. "Well-spoken" means well-expounded. "Conducive to the training rules" means conducive to the training rules. This is the meaning of the words so far; this is the abridged description of the intended meaning here— ‘If you are an investigator, do not speak hastily, do not speak a contentious talk that is not connected with the good. But that course of inquiry, well-taught by the skilled, the wise, the guide of the world, in these suttas and so forth, which is in harmony with all the training rules— listen to that, pay attention to that.’ Not losing your destination for the future world— not losing the attainment of a good destination in your future world— listen to the course of inquiry. For whoever inquires without listening to it, he loses his destination for the future world. Therefore, the meaning is, ‘you, not losing it, listen.’ Now, to show that course of inquiry, he says, ‘hitesī’ and so forth. There, ‘hitesī’ means seeking, searching for the good; meaning, establishing both loving-kindness and the preliminary stage of loving-kindness. ‘At the right time’ means at the appropriate time; meaning, when asked, when the burden is placed on you, then inquire. ‘Do not uphold a hasty statement’ means whatever hasty statement there is, whatever is spoken hastily, do not uphold it, do not accept it. ‘He should make him act by means of a promise connected with the sequence.’ Here, ‘connected with the sequence’ is called the sequence of the talk. Therefore, he should make him act by means of a promise connected with the sequence; meaning, discerning the sequence of the talk, he should make him act by a promise. Or, he should make him act by a promise and by the sequence. He should make a modest person act by a promise; he should make an immodest person act by the sequence of conduct. Therefore, he says the verse, ‘A promise is for the modest.’ There, ‘he should make him act by the sequence of conduct’ means he should make him act by the sequence of conduct; meaning, by that promise which is connected with his conduct, he should make him act by that promise. ‘Intentionally’ means knowing, he commits. ‘He conceals’ means he hides, he does not reveal, he does not emerge from it. ‘I also know that’ means what you have said is true, I also know it just like that. ‘And I ask you another’ means and I ask you that other thing. ‘He does not know the prior and the latter’ means he does not know what was said before and what was said after. ‘Unskilled’ means unskilled in that prior and latter. ‘He does not know the path of connected words’ means he does not know the connected words of the talk and the connected words of the decision. "He charges with moral transgression" means he charges with two groups of offenses. "By conduct and view" means by transgression of conduct and by transgression of view. Charging with transgression of conduct, he charges with five groups of offenses, charging with transgression of view, he charges with wrong view and with extreme-grasping view. "He charges also with livelihood" means he charges with six training rules established for the sake of livelihood. The rest is clear everywhere. The explanation of the second verse-compilation is finished. The Section on Charging The Explanation of the Investigator's Duties 360-361. Now, to show the duty to be performed by the Vinaya-holder regarding a charge thus arisen, the section beginning "by the investigator" has been commenced. There, the meaning of the verse "seen by what is seen" is this: Someone is seen departing or entering a certain place with a woman, he charges him with a pārājika offense, the other admits to having been seen. But because of that sighting, he does not incur a pārājika, nor does he admit it. Thus, here, what was seen by him, corresponds to his statement "I was seen" with this word "seen". But since the other does not admit the fault because of that sighting, therefore, he is suspected of being impure; the meaning is, he is suspected without basis. With that person's declaration "I am pure," the Uposatha should be performed with him. The same method applies to the remaining two verses. The rest is clear everywhere. The Explanation of the Investigator's Duties is finished. The Explanation of the Questioning and Answering of the Charger 362-363. In answering the questions beginning "the charger, etc.", "in truth and without anger" means one should be established in truth and without anger. What was done or not done, that alone should be stated, and no anger should be aroused towards the charger, the investigator, or the Saṅgha. "The involved and uninvolved should be known" means the involved and uninvolved statements should be known. And this is the method of knowing: so much is the charger's preliminary statement, so much is the concluding statement, so much is the charged person's preliminary statement, so much is the concluding statement – this should be known. The measure of the charger should be taken. Well, the measure of the accused should be taken. The measure of the investigator should be taken. The investigator, not letting go of even a small thing, should be told: "Friend, gather it together, make it straight, and bring it." The Saṅgha should act thus. "By which Dhamma, by which Vinaya, by which the Teacher's Dispensation that dispute is settled"— here, Dhamma means the actual fact. Vinaya means both the accusation and the reminding. The Teacher's Dispensation means both the completeness of the motion and the completeness of the announcement. Indeed, by this Dhamma, by this Vinaya, and by this Teacher's Dispensation, the dispute is settled. Therefore, the investigator, having accused with the actual fact, having reminded of the offense, and with the completeness of the motion and the completeness of the announcement, should settle that dispute. The investigator should act thus. The rest here is clear. 364. The explanation of questions beginning with "For what purpose is the Uposatha?" is also clear. In the concluding verses, "and he insults the elders" means, making light of them, he insults them, saying, "What do these know?" "Wounded, with impaired faculties" means, due to that going by desire and so on, and by that insult, he is wounded, having wounded himself. And because the faculties of faith and so on are impaired, he has impaired faculties. "The fool goes to hell, and has no respect for training" means, that wounded one with impaired faculties, being foolish due to the absence of wisdom, and having no respect for training due to not training in the three trainings, goes to hell upon the breaking up of the body. Therefore, "not relying on gain... etc. ... he should act according to the Dhamma."