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Therefore it is said, "even with two persons," and so on. In "vayhādiketi," "vayha" means a special kind of cart, covered with a canopy-like roof or completely covered with a cloth, like a pavilion. The word "ādi" (etc.) refers to chariots and the like. The explanation of the rule concerning vehicles is finished. 75. The explanation of the rule concerning urinating/defecating in water "Pakiṇṇaka" means mixed. "Sacittaka" (Sārattha. ṭī. Pācittiya 3.576) means with a mind knowing the object, and with a mind knowing the precept, thus "sacittaka." Since it is said, "due to disrespect" (Pāci. 654), and since all this is merely unwholesome because it is incurred due to disrespect, and it is naturally a fault, and intentional transgression leads to mental suffering, therefore it is said, "a worldly fault, an unwholesome mind, painful feeling." The same method applies to the rest. The explanation of the nineteen rules concerning the teaching of Dhamma is finished. Thus, in the Kaṅkhāvitaraṇī, the explanation of the Pātimokkha, in the Vinayatthamañjūsā, the Līnatthappakāsanī, the explanation of the Sekhiya rules is finished. Explanation of the Adhikaraṇasamatha rules "Gaṇanapariccheda" means a numerical division. "Adhikarīyanti etthāti adhikaraṇāni" (Disputes are settled here, therefore they are disputes). What is settled? The samathas (methods of settlement). How are they settled? By way of appeasement. Therefore, since they proceed by way of appeasement, it is said, "disputes are appeased," and so on. "Uppannānaṃ uppannānaṃ" means of those that have arisen, of those that have arisen. Although in the sense of a dispute it is of one kind, yet in terms of its object it is manifold, therefore the plural "adhikaraṇānaṃ" is used. Now, to show its manifoldness and to explain it, it begins with "vivādādhikaraṇa" (dispute-dispute). A dispute itself is a dispute-dispute. This method applies to the rest. "Samathatthaṃ" means for the purpose of appeasement. "Sammukhāvinayo" is a settlement by settling the dispute in the presence (of the parties). "Sativinayo" is a settlement to be given only to an Arahant who has attained full mindfulness, like the Elder Dabbamallaputta. "Sammūḷhassa" (for one who is deluded), like the monk Gagga, who is confused. The discipline to be given to one who is afflicted is the discipline for one who is not deluded. A matter that is agreed upon as to be done is an agreed-upon matter. Or, a deed, an action, regarding an agreed-upon state of having fallen into an offense, a verbal act that proceeds by way of giving probation, saying, "May you restrain yourself in the future," is an agreed-upon matter. That action by which the proponents of the Dhamma are more numerous is called the majority decision. The person who is more sinful due to being overwhelmed by evil, for him, like a monk who is about to be expelled, because it is to be done for him, it is called the decision for the more sinful. This is an uncompounded compound. Because it is like a grass-covering, it is a grass-covering. For just as (Cūḷava. Aṭṭha. 212) excrement or urine, when stirred, is offensive due to its foul smell, but when covered with grass and well-concealed, its smell is not offensive; even so, any dispute which, when resolved by going to its root and sub-roots, leads to harshness, to violence, to schism, that, when settled by this method, is well-settled, like excrement covered by a grass-covering. Therefore it is said, "Because it is like a grass-covering, it is a grass-covering." "Therein" means among those seven ways of settling disputes. "By eighteen grounds" is a descriptive statement, like "If they should be sick for me, this medicine should be given," and so on (Saṃ. Ni. Ṭī. 2.3.39-42). Therefore, those who dispute by one of these are said to dispute by eighteen grounds. "Dispute" means a contradictory statement. "Upavadana" means abuse. "Codana" means accusation. "Two" means the two offenses of grave offense and wrong speech. "The performance of four acts" means the performance of any one of the acts among the four acts. Having thus shown the disputes, now, to show that "this dispute among them is settled by so many ways of settling disputes," "therein" and so on is said. The connection is: "It is settled in the monastery where it arose." And so for the rest. "Therein, where it arose in the monastery" means "in the monastery where my bowl was taken by this one, my robe was taken," and so on (Pari. Aṭṭha. 341). Where, for bowls, robes, and such, a dispute has arisen. Or it is settled right there, in that very monastery, by residents gathering, saying, "Enough, friends," convincing the parties, and settling it with a decision free from the Pāli. But if the residents cannot settle that dispute, then another Vinaya-holder comes, and asks, "Friends, is Uposatha or Pavāraṇā suspended in this monastery?" And when the reason is told, he decides that dispute from Khandhaka and Parivāra, by the Sutta, and settles it. Thus, it should be understood that it is settled right there. Or it is settled on the way for those going to settle it elsewhere. "We do not stand in this decision. He is not skilled in Vinaya. In such and such a village, elder Vinaya-holders reside. We will go there and decide it." For those going thus, it is settled on the way, by them considering the matter and convincing each other, or by other monks making them understand. However, it is not settled merely by mutual conviction or by similar monks making them understand, but rather, a Vinaya-holder coming along the path, seeing them, asks, "Friends, where are you going?" And when told, "To such and such a village, for such and such a reason," he says, "Enough, friends, what is the point of going there?" And right there, by Dhamma and Vinaya, he settles that dispute. Thus, it is called settled on the way. Or it is settled by the Sangha where they have gone and handed it over to the Sangha. But if, even when told, "Enough, friends, what is the point of going there?" they disregard the words of the Vinaya-holder, and go to a place where the dispute is handed over to a Sangha of similar monks, then there, by the Sangha, saying, "Enough, friends, a Sangha gathering is indeed serious," they sit right there and decide it, and it is settled. No. Thus, it is settled by the agreement of like-minded monks, or else, having assembled the Saṅgha, it is announced, and the Vinaya-experts settle it in the midst of the Saṅgha. Even so, that which is decided by the Saṅgha there is called "settled." Or it is decided by persons appointed by vote, or by persons who have been appointed by a ñatti-dutiya-kammavācā as stated in the Khandhaka, having made an announcement; or by sitting separately, or by making that very assembly proclaim: "Nothing is to be said by anyone else," and then deciding. This is the fourfold presence as described. "Of the acting Saṅgha" means of the acting Saṅgha assembled to settle. "Presence by way of Saṅgha harmony" means presence by way of Saṅgha harmony as stated: "As many monks as are competent for the act are present, the consent of those whose consent is due has been brought, those who are present do not object." By this, it is shown that the mere presence of the principal acting individuals is not called Saṅgha-presence. "Truth" means reality. Indeed, the word "Dhamma" here is a synonym for truth, as in "Dhamma-speaker" and so on. "Vinaya" is that by which one disciplines, the method stated by the Blessed One for settling each dispute; the presence of that Vinaya is Vinaya-presence. Therefore, it is said: "Just as that... ...Vinaya-presence." "By whom" means by which person. "Of the parties to the dispute" means of the parties to the matter called the subject of the dispute. Saṅgha-presence is impaired by settlement only by appointed individuals. "That" refers to the dispute. "Endowed with five factors" means endowed with the five factors stated: "He does not go by way of desire, he does not go by way of hatred, he does not go by way of delusion, he does not go by way of fear, he knows what is taken and what is not taken." In the three ways of taking votes: secret, open, and whispering in the ear: "I allow, monks, For the declaration of those bhikkhus, the three ways of taking votes —secret, open, and whispered-in-the-ear— are mentioned in the Samathakkhandhaka (Cūḷavagga 235). Having taken the votes, by placing distinguishing marks on the voting slips for those who speak according to Dhamma and those who speak not according to Dhamma, and having prepared the voting slips, they should be taken in the manner stated in the Samathakkhandhaka. For thus it was said there: "And how, bhikkhus, is the secret vote-taking? By that bhikkhu who takes the votes, having made the voting slips of various marks, approaching each bhikkhu, it should be said to him thus: 'This is the vote for such-and-such a speaker, this is the vote for such-and-such a speaker; take whichever you wish.' When taken, it should be said: 'And do not show it to anyone.' If he knows that 'those who speak not according to Dhamma are more numerous,' it should be withdrawn as 'badly taken.' If he knows that 'those who speak according to Dhamma are more numerous,' it should be announced as 'well taken.' Thus, bhikkhus, is the secret vote-taking. "And how, bhikkhus, is the open vote-taking? If he knows that 'those who speak according to Dhamma are more numerous,' it should be taken freely and openly. Thus, bhikkhus, is the open vote-taking. "And how, bhikkhus, is the whispered-in-the-ear vote-taking? By that bhikkhu who takes the votes, it should be announced into the ear of each bhikkhu: 'This is the vote for such-and-such a speaker, this is the vote for such-and-such a speaker; take whichever you wish.' When taken, it should be said: 'And do not announce it to anyone.' If he knows that 'those who speak not according to Dhamma are more numerous,'