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and a wise person." "By one who has attained the perfection of knowledge" - this shows that "intelligent" here does not mean mere general knowledge, but rather omniscience. "This" means this meaning as stated. "But this" means this which will be stated. "Here" means in these verses. "If you are the investigator" is the connection. "But the duty of investigation which is made well-established, in conformity with all training rules" is the connection. "That" means that duty of investigation. "Thus" means this is a brief explanation with intention. "Of oneself" means of the investigator. "In the future life" means in the next world. "Who" means the investigator. "That" means that duty of investigation. "Destination" means a good destination. "Welfare" means the welfare of the accuser and the accused. "Seeking" means seeking with knowledge. This shows that "welfare-seeker" means one who seeks welfare. shows it. And loving-kindness means loving-kindness that has reached absorption. And the preliminary stage of loving-kindness means the preliminary and access loving-kindness that occurs in the preliminary stage to absorption loving-kindness. The connection is: "when it has been done by the Sangha on your behalf." "Yoti" means one who investigates. "Of these" means of the accuser and the accused. By "spoken" it shows that the word "vohāra" (legal procedure) is a synonym for "bhāsita" (spoken). "That" means the legal procedure at once. In "anusandhitaṃ" (connected), rejecting the connection of a judgment, he says: "the connection of a story is meant." The connection that is appropriate to the story is the connection of a story. In "by the connection of a confession," showing another case, different from the nominative case of the words "paṭiññā" (confession) and "anusandhi" (connection), he says: "or else," and so on. The connection is: "a conscientious person." "There" means in the verse. The connection is: "by the connection of conduct," that is, by the conduct called practice, the confession that is connected with the conduct of this shameless person. "Knowing, he commits" means knowing, he commits. By this, it shows that the meaning of the word "sañcicca" (intentionally) is "sañcetvā" (having intended). The meaning is: having intended with the intention of transgression. By "he does not declare, he does not rise up," it shows that "parigūhanaṃ" (concealment) here means, in essence, not declaring and not rising up. "Yanti" means the statement: "intentionally he commits an offense." "By you" means by those who are protecting. "True" means factual, not untrue. "I also" means the accuser also. By the word "pi" (also), he includes the protector. "Nanti" means the statement: "intentionally," and so on. "Tanti" means you, or you. In "pubbāparaṃ" (before and after), showing that "pubbaṃ" is what should be said before, "aparaṃ" is what should be said after, and "pubbañca aparañca" is "pubbāparaṃ," he says: "first," and so on. By "in that before and after," it shows that in the Pāli text "pubbaparassa" is in the genitive case with the meaning of the locative case. "By two" means by two, in the sense of pārājika and saṅghādisesa. "By five" means by five, in the sense of thullaccaya, and so on. "By wrong view" means by the ten-item wrong view such as "there is no giving," and so on. By the extreme-grasping view. with the ten-fold view that grasps extremes, such as "the world is eternal." Everywhere: in all the second verse-sections. Thus, the explanation of the second verse-section is concluded. The Section on Accusation Explanation of the Investigator's Duty 360-1. Now, it is begun: this is the connection. One monk with one woman: this is the connection. He: the monk who sees. That: the monk who is going out or coming in. The other: the accused. To him: to the accuser. Does not approach: does not go near. Does not acknowledge: does not make a promise. Here: at the place of going out or coming in with a woman. Which: action. By him: by the accuser. By his: by the accuser's word: this is the connection. The other: the accused. Suspected of impurity: suspected by a suspicion that arose in an impure place. To show its meaning, it says: "suspected by a groundless suspicion." Of that person: of the accused, by his acknowledgment: this is the connection. Everywhere: in all the duties of the investigator. Thus, the explanation of the investigator's duty is concluded. Questions and Answers for the Accuser 362-3. In truth and in unshakeability: showing the main point of connection, it says: "should be established." By "which," etc., it shows the state of being established in truth. Which: action. By "and not," etc., it shows the state of being established in unshakeability. Entered: entered into judgment. By "word," it shows the nature of what is entered and not entered. There: referring to the previous statement. For the meaning is: "it should be known what is entered and what is not entered" in the statement. The measure of the accuser: whether "righteous" or "unrighteous," whether "foolish" or "wise," is the measure of the accuser. The measure of the accused: whether he is accused righteously or not, is the measure of the accused. The measure of the investigator: whether it is possible to judge or not, is the measure of the investigator. The investigator should be spoken to: this is the connection. In "by which Dhamma," etc., showing the nature of Dhamma, etc., it says: "Dhamma" means "the real thing," and so on. The connection is: by this Dhamma, by this Vinaya, and by this teaching of the Master. Therefore, it is to be settled by the examiner – this is the connection. "Here" means in the place where the examiner should act. "Disrespect" means despising. These are the elders. By "being wounded," it shows the meaning of the word "wounded" as: one's self is wounded by one's self. "Are harmed" means harmed; one whose faculties are harmed by this is "one with harmed faculties." By "due to lack of wisdom," it shows that in "dummedho" (foolish), the prefix "du-" means "lack," and the word "medhā" is a synonym for "wisdom." The derivation should be made as: "He has no wisdom, therefore he is foolish." Wounded... and so on... that foolish examiner approaches – this is the connection. "Therefore" means: because he approaches, therefore it is said – this is the connection. "Of that" refers to the text, or the verse. Showing the elaboration, he says: "Indeed, among the accused and the accusers," and so on. "Both of these" means both of these individuals who rely on material gain. "Dhamma" means the Dhamma of the Dispensation. "Thus" means this is the meaning. Regarding "whispers into the ear," showing that "upakaṇṇa" is near the ear, and that itself is "upakaṇṇaka," he says: "Speak thus," and so on. By "at the base of the ear," it shows that in "upakaṇṇaka," the prefix "upa-" has the meaning of "near." "Consults" means speaks. By this, it shows the meaning of "speaking" for the root "jappa." Regarding "looks askance," the word "jimha" means crooked; crooked here in meaning is a fault, so he says: "only fault." "Continuity of speech" means the continuity of the speech of the accused and the examiner. "Continuity of decision" means the continuity of the decision made by the examiner regarding offense and non-offense. "Everywhere" means in the section on accusation. Thus, the connection in the commentary on the section on accusation is completed. The Minor Battle Description of the Examiner's Conduct 365. Showing the meaning of the word "saṅgāma" (battle) as "coming together" in the Minor Battle, or "where they come together, they assemble," he says: "Saṅgāma is called... and so on... the assembly of the Sangha." Assembling is an assembly; they assemble, e There it teaches, or an assembly, the assembly of the Sangha is the Sangha-assembly. In the Dhatupathas (in the Saddanīti-dhātumālā, 18th makāranta-dhātu) it is said: "Sāṅgāma means to fight." There, "fighting" should be understood as, in essence, the settlement of a dispute. Expanding on that meaning, it says: "Therein," and so on. There, "therein" refers to that assembly, "they come together" is the connection. "Attapaccatthikā" means they desire their own opponent. "Uddhammanti" means separation from the Dhamma. "Becoming manifest" is the connection. "Like whom?" it asks, and says: "Like the Vajji-sons." "That bhikkhu sets forth" is the connection. "Laddhi" means the doctrine of separation from Dhamma, and so on. "Tattha" means in the assembly. "Avacaratī" means to enter into and practice, to set forth. Showing that very meaning, it says: "Having plunged into, he sets forth the judgment." Here, "having plunged into" shows the meaning of "to plunge" for the prefix "ava." "He sets forth the judgment" shows the meaning of "to set forth" by the causative sense of the root "cara," which is included in the meaning of "to enter into," thus indicating an action with a causative agent. By this, "he enters into the assembly" shows the derivation of "saṅgāmāvacara." "Like whom?" it asks, and says: "Like Elder Yasa." "Mānaddhaja" means the banner of conceit, which is the desire for a banner, manifesting as conceit. "Rajoharaṇasamena" - here, "rajoharaṇa" is that by which dust is removed, a foot-wiper. Showing "by that which is equal," it says: "by that which is equal to a foot-wiper." "Pādaṃ puñjati sodheti anenāti pādapuñjanaṃ" - that by which the foot is wiped and cleansed is a foot-wiper. "Tena samo pādapuñjanasamo, tena" - equal to that is "pādapuñjanasama," by that. Showing the manner of equality, it says: "Just as," and so on. "A foot-wiper has no passion" is the connection. "Yathāpatirūpaṃ" means in accordance with what is proper, not transgressing what is proper. "One should sit without speaking" is the connection. "Sāmaṃ vā dhammo" - here, what is "Dhamma"? it asks, and says: "That which is related to what is allowable or not allowable," and so on.