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", the answer is "a dispute case is only a dispute case, it is not a censure case, etc." The explanation of the origin of cases, etc., is finished. Explanation of the various meanings of the seven settlements, etc. 354. In the Pāli question-and-answer on cases, "discourse of opposition" means bodily and verbal discourse for producing different results, for causing suffering to each other. "Medhaga" means a quarrel that has grown. "Anusampavaṅkatā" means inclination by way of repeatedly joining in the accusation of an offense. "Abbhussahanatā" means having extreme enthusiasm. "Anubalappadāna" means providing support even to the accusers. "Due to lack of inclusion in acts" means due to the lack of inclusion of the 'face-to-face' settlement, which is merely the presence of the Sangha, etc., in the duties to be performed by the Sangha, etc. The explanation of the various meanings of the seven settlements, etc., is finished. The method of explaining the divisions of cases is finished. The second collection of verses Explanation of questions and answers on accusation, etc. 359. In the second collection of verses, questions like "For what purpose is an accusation?" were made by Thera Upāli. "An accusation is for recollection," etc. The Venerable One made the explanation. Some say that the Elder Upāli himself asked and made the explanation. "Taking the chant" means taking their deliberation, taking the intention of the Elders who are Suttanta experts, and the Elders who are Vinaya holders. "For the purpose of individually establishing the decision" means knowing their individual intentions, and also taking the method established by them, for the purpose of concluding the decision. "Do not speak hastily," and so on, the Elder, as if admonishing some examiner standing before him, spoke of the duties of an examiner. "The duty of questioning" means the sequence of questioning. Since this must be done in accordance with the respective training rules, even in the case of transgressions of all training rules, it is said to be "in accordance with the training rules." "Destroys one's own destiny" means destroys one's going to a good destiny. The word "anusandhita" is a noun of state, so it says "anusandhita means the connection of the discourse." The same applies to "by the connection of conduct." "By the connection of conduct" means by the connection of practice, meaning a promise that is consistent with practice. Therefore, it says "that which is by his conduct," and so on. In the Pāli, "intentionally committing an offense," and so on, describes the characteristics of shamelessness and shame, spoken in terms of monks and nuns, because they alone are authorized for all types of training rules. However, for novices and others, the characteristics of shamelessness and shame, such as intentionally transgressing their respective training rules, should be understood in a general sense. "Words connected to the discourse" means not knowing words connected to the discourse for those who are accused and examined. It means that when they state a certain reason, one does not notice it oneself, but rather says what one prefers, which is unrelated. "And words connected to the decision" means words that are in accordance with the decision of guilt or innocence made by the examiner, and also relevant words. The explanation of questioning, etc., and answering is finished. The Section on Questioning Explanation of the Examiner's Duties 360. In the Pāli, "You, Venerable Sir," and so on, "You, friend, this monk" codes, for what fault do you codes, for what misfortune do you codes? This is the meaning. So in all cases. 361. "Suspected of impurity" means suspected due to impurity arising in an inappropriate place. Therefore it is said, "suspected without basis." 364. In the Pāli, "the Uposatha is for harmony" means that the Uposatha, without the pure bhikkhus being independent of each other, but having gathered at the place of Uposatha, for the purpose of achieving harmony of body and mind with the worthy ones, by avoiding the unworthy, through the method of examining and declaring purity to each other, saying "Venerables, declare your purity, Venerables, be pure, I am pure, friend," and so on. "For pure invitation" means for the purpose of achieving purity by questioning each other about what has been seen, heard, and so on. "Both of these" refers to both of these in the context of relying on material things and individuals. The description of the duties of the Anuvijjaka is finished. The Minor Battle Description of the Anuvijjaka's Conduct 365. "Therein" means in that assembly. "Enemies of oneself" are individuals who are ill-wishers, enemies of the modest and virtuous accuser, the one who reproves the wicked. "Enemies of the Dispensation" are those who, driven by craving and wrong views, proclaim the Buddha's words in a way that conforms to their own misconduct. "Having plunged into" means having entered the midst of the Saṅgha by overpowering the shameless. "He is one who frequents the battle" means that accuser is called one who frequents the battle. "Even what is seen, heard, and perceived, such as royal talk" should be connected as: not speaking of royal or bandit talk based on what is seen and heard, nor of food and so on based on what is perceived. In "dependent on what is proper and improper," the phrase "discrimination of form and formless" indicates the entire Abhidhamma Piṭaka. "Connected with tranquility practices and so on" indicates the entire Suttanta Piṭaka. Here, "tranquility practice" refers to the method of tranquility development. Similarly, "insight practice." "Dependent on the practices of standing and sitting and so on" means dependent on showing respect in the midst of the Saṅgha and so on, and dependent on the practices of standing and so on, and dependent on observing the fourteen great practices and so on, and by the word "and so on," it means dependent on fewness of wishes and so on. "When a problem arises," what when a problem arises and is questioned. This is merely an illustration, the intention is to speak on any matter that comes to mind. The term 'family region' refers to a specific type of family, such as a royal family of farmers, even within the warrior and other castes. This is what is meant by, "The family region should be understood in terms of the warrior family and so on." In the assembly circle, one should not walk around looking at the faces of others, from here and there in the midst of the monastic assembly, having risen to make known one's own unexamined state. The meaning is that one should speak in a way that all can hear, a decision in accordance with the Dhamma and Vinaya, while remaining seated as one is. In the Pāli, "without being fierce" means without showing a fierce disposition, without harshness. By "with compassion and sympathy," the preliminary stage of loving-kindness is stated. By "one should be compassionate," the developed compassion is stated. By "striving for welfare," the preliminary stage of compassion is stated. Therefore, it says, "The intention in both phrases is that compassion and the preliminary stage of compassion should be established." Lajjiyā means a modest person. Having caused the rule of inquiry to be spoken, it refers to the rule stated in "I will speak in due time" (Pari. 362). Inquiry by the very method of questioning conduct is called the rule of inquiry; the meaning is, having caused it to be spoken, having caused inquiry to be made by that very method. In "with straightforward gentleness," the word to be supplied is shown as "should be treated." "In matters of Dhamma and in persons" this should be connected with the preceding "should be impartial," as it says, "in matters of Dhamma and in persons... ...he should be understood as impartial." For whoever transgresses what should be done anywhere, is not called impartial there, and respect should be shown in matters of Dhamma. But in persons, there is partial respect due to loving-kindness. Therefore, one who does not transgress this rule is understood as impartial in them. 366. For comparison, the intention is that it is stated for the purpose of making a decision by comparing, when doubt arises whether it is an offense or not an offense. For showing the meaning, the meaning of the simile, such as an offense, to be established, and so on. For the purpose of revealing the true nature of the accuser and the accused, by their own admission. The meaning is for making known, for making clear, for making acceptable to the assemblies of accusers and accused, this meaning thus revealed. For establishing the person, meaning for establishing the accuser and the accused by their own admission, in guilt or in innocence. For reminding, meaning for recalling what was forgotten. For making amenable to advice, meaning for making amenable to advice one who, even when faults are pointed out, does not accept and does not make amends. "They are not to be despised" – this is the showing of the intended meaning. There, only those who stand in a truthful position are not to be despised, not others, so it should be understood. For unconditioned Nibbāna, meaning for Nibbāna that is not a cause for future rebirth. Indeed, Nibbāna is the aggregates consisting of the last passing-away consciousness and kamma-born matter of those whose defilements are destroyed. And these, because their underlying tendencies are eradicated in every way, do not become immediate causes for future existence, and are devoid of other causes like craving. Therefore, it is called "unconditioned Nibbāna." That is the vision of knowledge of liberation. Therefore it is said, "in that." "Vinaya consultation" means the decision on the Vinaya. "Giving ear" means the application of the ear, meaning listening. Therefore it is said, "the knowledge that arises." Since liberation itself is primary through the sequence of causes