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In the Admonition Section (Pari. 362). One should be established In fifteen qualities: Purity of bodily conduct, Purity of verbal conduct, The presence of a mind Of loving-kindness, Being learned, Having well-mastered Both Pātimokkhas, Speaking at the right time, Speaking truthfully, Speaking gently, Speaking beneficially, Speaking with a mind Of loving-kindness, Compassion, Wishing for welfare, Sympathy, Raising from an offense, Holding the Vinaya foremost. This was said In the Upāli-Pañcaka (Pari. 436): "O Upāli, A bhikkhu who wishes To admonish another Should reflect thus: 'Am I pure In bodily conduct? (etc.) Am I pure In verbal conduct? (etc.) Is my mind present With loving-kindness Towards my fellow practitioners? (etc.) Am I learned, A holder of the teachings, A collector of the teachings? (etc.) Are both Pātimokkhas Well-mastered by me In detail? (etc.) I will speak At the right time, Not at the wrong time. I will speak truthfully, Not untruthfully. I will speak gently, Not harshly. I will speak beneficially, Not unbeneficially. I will speak with a mind Of loving-kindness, Not with inner ill-will. (etc.) Compassion, Wishing for welfare, Sympathy, Raising from an offense, Holding the Vinaya foremost.'" Therein, compassion Means being compassionate. By this, both compassion And its preceding state are shown. Wishing for welfare Means seeking welfare. Sympathy means Connecting with that welfare. Raising from an offense means Raising from an offense And establishing in purity. Admonishing the matter, Reminding, Making one confess, And then acting According to the confession Is called Holding the Vinaya foremost. Even groundless or with ground, They speak taking it as "ground," So it says "two grounds." In "I will speak at the right time," etc., One who admonishes By making a specific occasion Speaks at the right time. In the midst of the Sangha, In the midst of a group, At the head of a voting-stick, At the head of gruel, In a discussion hall, During alms-round... In parks, at the head of seats, in halls, etc., or at the moment surrounded by attendants, one who reproves speaks at the wrong time. Reproving with a true matter, one speaks truly. Reproving with an empty matter, one speaks falsely. Saying, "Hey, old man, assembly-goer, rag-robe wearer, Dhamma speaker, this is fitting for you!" one speaks harshly. Saying, "Venerable sir, old man, assembly-goer, rag-robe wearer, Dhamma speaker, this is fitting for you!" one speaks gently. Speaking based on a reason, one speaks connected with benefit. "I will speak with a mind of loving-kindness, not with ill-will" — establishing a mind of loving-kindness, I will speak, not being ill-willed. "In truth and without anger" — in truth of speech and without anger. Indeed, by the reproved one, truth should be spoken, anger should not be made, one should not disparage oneself, and one should not provoke others — this is the meaning. In this place, it should be said: "By the Sangha, it should be known whether it is entered or not entered — by the investigator, by which Dhamma, by which Vinaya, by which teaching of the Master, that dispute is settled, so should that dispute be settled." For this was said in the section on reproof (Pari. 363): "How should the reprover proceed? How should the reproved proceed? How should the Sangha proceed? How should the investigator proceed? How should the reprover proceed?" The reprover, established in five qualities, should reprove another: "I will speak at the right time, not at the wrong time; I will speak truly, not falsely; I will speak gently, not harshly; I will speak connected with benefit, not unconnected with benefit; I will speak with a mind of loving-kindness, not with ill-will." The reprover should proceed thus. "How should the reproved proceed?" The reproved should be established in two qualities: in truth and without anger. The reproved should proceed thus. "How should the Sangha proceed?" By the Sangha, it should be known whether it is entered or not entered. The Sangha should proceed thus. ṃ. How should an investigator proceed? The investigator should settle that dispute by the Dhamma, by the Vinaya, by the Teacher's instruction, by which that dispute is settled. The investigator should proceed thus. In the Commentary (Pari. Aṭṭha. 362-363) it is said: "Regarding the questions 'What is the origin of the accusation?' and so on, in answering 'in truth, without anger,' one should be established in truth, and without anger. What was done or not done, that alone should be stated. No anger should be aroused in the accuser, or the investigator, or the Sangha. 'What is involved and not involved should be known.' The involved and not involved statements should be known. Here is the method of knowing: 'So much is the accuser's preliminary statement, so much is the accuser's final statement. So much is the accused's preliminary statement, so much is the accused's final statement.' This should be known. The accuser's measure should be taken. The accused's measure should be taken. The investigator's measure should be taken. If the investigator does not omit even a small detail, he should be told: 'Friend, gather it together, make it straight, and bring it.' The Sangha should proceed thus. Regarding 'by the Dhamma, by the Vinaya, by the Teacher's instruction, by which that dispute is settled,' here, Dhamma means the actual matter. Vinaya means both the accusation and the admonition. Teacher's instruction means both the completeness of the motion and the completeness of the announcement. For by this Dhamma, and by this Vinaya, and by this Teacher's instruction, the dispute is settled. Therefore, the investigator, by the actual matter, by accusing and admonishing for the offense, and by the completeness of the motion and the completeness of the announcement, should settle that dispute. The investigator should proceed thus." This is what is stated, therefore, both are to be said. Having thus shown the method of the accusation section in part, now, showing the method of the Great Assembly in part, it says: "The investigator should question the accuser," and so on. There, "Friend, what do you accuse this monk of? Of what do you accuse him?" This is stated in general terms of accusation, in the Pāli (Mahāva. 237) But in reference to the admonition regarding the setting aside of the invitation, it is said: “Friend, you set aside the invitation of this bhikkhu.” The rest is easily understood. Thus, having shown the method of the great assembly in part, now, to show the method of the small assembly in part, it begins with: “By a bhikkhu who frequents the assembly.” Therein, “by a bhikkhu who frequents the assembly” means: “assembly” is said to be the gathering of the Sangha for the purpose of settling a dispute. For there, both the parties to the dispute and the enemies of the Dispensation, who reveal the teaching of the Master as against the Dhamma and against the Discipline, converge, like the Vajjiputtakas of Vesālī. The bhikkhu who, crushing the views of these enemies, frequents that place for the purpose of revealing his own doctrine, and, having plunged in, conducts the adjudication, is called one who frequents the assembly, like the Elder Yasa. By such a bhikkhu who frequents the assembly, when approaching the Sangha, the Sangha should be approached with a humble mind. “With a humble mind” means: having lowered the banner of conceit, with a mind free from pride. “Like a dust-wiper” means: like a foot-wiper. Just as when feet are wiped, whether soiled or unsoiled, there is neither attachment nor aversion to the dust-wiper, so it means: not being attached or averse to agreeable or disagreeable things. “In a suitable seat” means: knowing the suitable seat, one should sit in one’s proper place, without showing one’s back to the elder bhikkhus. “Not talking various talks” means: not speaking various kinds of unprofitable talks. “Not talking animal talks” means: not speaking animal talks, such as talks about kings, even if seen, heard, or perceived. “Or the Dhamma should be spoken by oneself” means: at the place of the Sangha’s gathering, talks related to what is allowable or unallowable, or related to the discernment of form and non-form, or related to the practice of serenity and insight, or related to the rules of sitting, etc., are called Dhamma. Such Dhamma should either be spoken by oneself, or another should be invited to speak. The bhikkhu who is able to speak such a talk, should be told: “Friend, when questions arise in the midst of the Sangha, you should speak.” The noble silence should not be despised. When noble ones sit in silence, they do not sit like foolish ordinary people, but sit having taken up some meditation subject. Thus, silence by way of mental application to a meditation subject is called noble silence. It should not be despised, it should not be disparaged, saying, "What is the use of meditation practice?" The meaning is that one should sit having taken up a meditation subject suitable for oneself. One's preceptor should not be asked, "Who is your preceptor?" This method applies everywhere. One's caste should not be asked, "Are you of the warrior caste, or the brahmin caste?" Thus, caste should not be asked. One's tradition should not be asked, "Are you a reciter of the long discourses, or the middle discourses?" Thus, tradition should not be asked. One's family background should also be understood in terms of warrior families and so on. There might be affection or aversion in him means that in that person, there might be affection or aversion due to one of these reasons. One should not be a follower of the assembly, meaning one should not be a conformist to the assembly. One should not think and decide and speak only what pleases the assembly. One should not show hand gestures, meaning one should not make hand gestures to signal, whether speaking or not speaking. By one who follows the meaning