0.31. Anuvijjakaanuyoga1. Investigation

1.1PTS 5.160Anuvijjakena codako pucchitabbo—The investigator should ask the accuser:1.2“yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ codesi, kimhi naṁ codesi, sīlavipattiyā vā codesi, ācāravipattiyā vā codesi, diṭṭhivipattiyā vā codesī”ti?“Do you accuse this monk of failure in morality, conduct, or view?”

1.3So ce evaṁ vadeyya—If he says,1.4“sīlavipattiyā vā codemi, ācāravipattiyā vā codemi, diṭṭhivipattiyā vā codemī”ti, so evamassa vacanīyo—“I am accusing him of failure in morality,” “I am accusing him of failure in conduct,” or “I am accusing him of failure in view,” he should be asked,1.5“jānāsi panāyasmā sīlavipattiṁ, jānāsi ācāravipattiṁ, jānāsi diṭṭhivipattin”ti?“Do you know what failure in morality is?” “Do you know what failure in conduct is?” or “Do you know what failure in view is?”

1.6So ce evaṁ vadeyya—If he says,1.7“jānāmi kho ahaṁ, āvuso, sīlavipattiṁ, jānāmi ācāravipattiṁ, jānāmi diṭṭhivipattin”ti, so evamassa vacanīyo—“I do,” he should be asked what they are.

1.8“katamā panāvuso, sīlavipatti?1.9Katamā ācāravipatti?1.10Katamā diṭṭhivipattī”ti?1.11So ce evaṁ vadeyya—If he says,1.12“cattāri ca pārājikāni, terasa ca saṅghādisesā, ayaṁ sīlavipatti.“The four offenses entailing expulsion and the thirteen entailing suspension are failure in morality,”1.13Thullaccayaṁ, pācittiyaṁ, pāṭidesanīyaṁ, dukkaṭaṁ, dubbhāsitaṁ, ayaṁ ācāravipatti.“The serious offenses, the offenses entailing confession, the offenses entailing acknowledgment, the offenses of wrong conduct, and the offenses of wrong speech are failure in conduct,”1.14Micchādiṭṭhi, antaggāhikā diṭṭhi, ayaṁ diṭṭhivipattī”ti, so evamassa vacanīyo—“Wrong views and extreme views are failure in view,” he should be asked,1.15“yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ codesi, diṭṭhena vā codesi sutena vā codesi parisaṅkāya vā codesī”ti?“Are you accusing this monk because of what you’ve seen, what you’ve heard, or what you suspect?”

1.16So ce evaṁ vadeyya—If he says,1.17“diṭṭhena vā codemi sutena vā codemi parisaṅkāya vā codemī”ti, so evamassa vacanīyo—“I’m accusing him because of what I’ve seen,” “I’m accusing him because of what I’ve heard,” or “I’m accusing him because of what I suspect,” he should be asked,1.18“yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ diṭṭhena codesi, kiṁ te diṭṭhaṁ kinti te diṭṭhaṁ, kadā te diṭṭhaṁ, kattha te diṭṭhaṁ pārājikaṁ ajjhāpajjanto diṭṭho, saṅghādisesaṁ ajjhāpajjanto diṭṭho, thullaccayaṁ …“Since you’re accusing this monk because of what you’ve seen, what have you seen? How did you see it? When did you see it? Where did you see it? Did you see him commit an offense entailing expulsion? Did you see him commit an offense entailing suspension? Did you see him commit a serious offense?1.19pācittiyaṁ …… an offense entailing confession?1.20pāṭidesanīyaṁ …… an offense entailing acknowledgment?1.21dukkaṭaṁ …… an offense of wrong conduct?1.22dubbhāsitaṁ ajjhāpajjanto diṭṭho, kattha ca tvaṁ ahosi, kattha cāyaṁ bhikkhu ahosi, kiñca tvaṁ karosi, kiṁ cāyaṁ bhikkhu karotī”ti?… an offense of wrong speech? Where were you? Where was this monk? What were you doing? What was this monk doing?”

1.23So ce evaṁ vadeyya—If he says,1.24“na kho ahaṁ, āvuso, imaṁ bhikkhuṁ diṭṭhena codemi, api ca sutena codemī”ti, so evamassa vacanīyo—“I didn’t accuse this monk because of what I’ve seen, but because of what I’ve heard,” he should be asked,1.25“yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ sutena codesi, kiṁ te sutaṁ, kinti te sutaṁ, kadā te sutaṁ, kattha te sutaṁ, pārājikaṁ ajjhāpannoti sutaṁ, saṅghādisesaṁ …“Since you’re accusing this monk because of what you’ve heard, what have you heard? How did you hear it? When did you hear it? Where did you hear it? Did you hear that he has committed an offense entailing expulsion? Did you hear that he has committed an offense entailing suspension?1.26thullaccayaṁ …… a serious offense?1.27pācittiyaṁ …… an offense entailing confession?1.28pāṭidesanīyaṁ …… an offense entailing acknowledgment?1.29dukkaṭaṁ …… an offense of wrong conduct?1.30dubbhāsitaṁ ajjhāpannoti sutaṁ, bhikkhussa sutaṁ, bhikkhuniyā sutaṁ, sikkhamānāya sutaṁ, sāmaṇerassa sutaṁ, sāmaṇeriyā sutaṁ, upāsakassa sutaṁ, upāsikāya sutaṁ, rājūnaṁ sutaṁ, rājamahāmattānaṁ sutaṁ, titthiyānaṁ sutaṁ, titthiyasāvakānaṁ sutan”ti?Did you hear that he has committed an offense of wrong speech? Did you hear it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or did you hear it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?”

1.31So ce evaṁ vadeyya—If he says,1.32“na kho ahaṁ, āvuso, imaṁ bhikkhuṁ sutena codemi, api ca parisaṅkāya codemī”ti, so evamassa vacanīyo—“I didn’t accuse this monk because of what I’ve heard, but because of what I suspect,” he should be asked,1.33“yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ parisaṅkāya codesi, kiṁ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi, pārājikaṁ ajjhāpannoti parisaṅkasi, saṅghādisesaṁ ajjhāpannoti parisaṅkasi, thullaccayaṁ …“Since you’re accusing this monk because of suspicion, what do you suspect? How do you suspect it? When did you suspect it? Where did you suspect it? Do you suspect that he has committed an offense entailing expulsion? Do you suspect that he has committed an offense entailing suspension? Do you suspect that he has committed a serious offense?1.34pācittiyaṁ …… an offense entailing confession?1.35pāṭidesanīyaṁ …… an offense entailing acknowledgment?1.36dukkaṭaṁ …… an offense of wrong conduct?1.37dubbhāsitaṁ ajjhāpannoti parisaṅkasi, bhikkhussa sutvā parisaṅkasi, bhikkhuniyā sutvā parisaṅkasi, sikkhamānāya sutvā parisaṅkasi, sāmaṇerassa sutvā parisaṅkasi, sāmaṇeriyā sutvā parisaṅkasi, upāsakassa sutvā parisaṅkasi, upāsikāya sutvā parisaṅkasi, rājūnaṁ sutvā parisaṅkasi, rājamahāmattānaṁ sutvā parisaṅkasi, titthiyānaṁ sutvā parisaṅkasi, titthiyasāvakānaṁ sutvā parisaṅkasī”ti?Do you suspect that he has committed an offense of wrong speech? Do you suspect it after hearing about it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or do you suspect it after hearing about it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?”

2.1Diṭṭhaṁ diṭṭhena sameti,If what he saw agrees with what he says he saw,¹2.2diṭṭhena saṁsandate diṭṭhaṁ;If they correspond with each other,2.3Diṭṭhaṁ paṭicca na upeti,But what was seen is not adequate <j>to prove the accusation,2.4asuddhaparisaṅkito;Then the one suspecting impurity2.5So puggalo paṭiññāya,Should admit it,2.6kātabbo tenuposatho.And they should then do <j>the observance-day ceremony with him.

3.1Sutaṁ sutena sameti,If what he heard agrees with what he says he heard,3.2sutena saṁsandate sutaṁ;If they correspond with each other,3.3Sutaṁ paṭicca na upeti,But what was heard is not adequate <j>to prove the accusation,3.4asuddhaparisaṅkito;Then the one suspecting impurity3.5So puggalo paṭiññāya,Should admit it,3.6kātabbo tenuposatho.And they should then do <j>the observance-day ceremony with him.

4.1Mutaṁ mutena sameti,If what he sensed agrees with what he says he sensed,4.2mutena saṁsandate mutaṁ;If they correspond with each other,4.3Mutaṁ paṭicca na upeti,But what was sensed is not adequate <j>to prove the accusation,4.4asuddhaparisaṅkito;Then the one suspecting impurity4.5So puggalo paṭiññāya,Should admit it,4.6kātabbo tenuposatho.And they should then do <j>the observance-day ceremony with him.

5.1PTS 5.161Codanāya ko ādi, kiṁ majjhe, kiṁ pariyosānaṁ?What is the beginning, the middle, and the end of an accusation?5.2Codanāya okāsakammaṁ ādi, kiriyā majjhe, samatho pariyosānaṁ.Getting permission for the accusation is the beginning, doing it is the middle, settling it is the end.

5.3Codanāya kati mūlāni, kati vatthūni, kati bhūmiyo, katihākārehi codeti?How many roots does accusing have, how many bases, and how many grounds? And in how many ways does one accuse?5.4Codanāya dve mūlāni, tīṇi vatthūni, pañca bhūmiyo, dvīhākārehi codeti.It has two roots, three bases, and five grounds. And one accuses in two ways.

5.5Codanāya katamāni dve mūlāni?What are the two roots?5.6Samūlikā vā amūlikā vā—With a root and without a root.5.7codanāya imāni dve mūlāni.5.8Codanāya katamāni tīṇi vatthūni?What are the three bases?5.9Diṭṭhena sutena parisaṅkāya—The seen, the heard, and the suspected.5.10codanāya imāni tīṇi vatthūni.5.11Codanāya katamā pañca bhūmiyo?What are the five grounds?5.12Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettācitto vakkhāmi no dosantaroti—“I’ll speak at an appropriate time, not at an inappropriate one; I’ll speak the truth, not falsehood; I’ll speak gently, not harshly; I’ll speak what’s beneficial, not what’s unbeneficial; I’ll speak with a mind of good will, not with ill will.”5.13codanāya imā pañca bhūmiyo.6.1Katamehi dvīhākārehi codeti?What are the two ways of accusing?6.2Kāyena vā codeti vācāya vā codeti—One accuses by body or by speech.6.3imehi dvīhākārehi codeti.

7.02. Codakādipaṭipatti2. The proceeding of an accuser, etc.

7.1Codakena kathaṁ paṭipajjitabbaṁ?How should the accuser proceed?7.2Cuditakena kathaṁ paṭipajjitabbaṁ?How should the accused proceed?7.3Saṅghena kathaṁ paṭipajjitabbaṁ?How should the Sangha proceed?7.4Anuvijjakena kathaṁ paṭipajjitabbaṁ?How should the investigator proceed?

7.5Codakena kathaṁ paṭipajjitabbanti?“How should the accuser proceed?”7.6Codakena pañcasu dhammesu patiṭṭhāya paro codetabbo.The accuser should set up five qualities before accusing another:7.7Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettācitto vakkhāmi no dosantaroti—“I’ll speak at an appropriate time, not at an inappropriate one; I’ll speak the truth, not falsehood; I’ll speak gently, not harshly; I’ll speak what’s beneficial, not what’s unbeneficial; I’ll speak with a mind of good will, not with ill will.”

7.8codakena evaṁ paṭipajjitabbaṁ.7.9Cuditakena kathaṁ paṭipajjitabbanti?“How should the accused proceed?”7.10Cuditakena dvīsu dhammesu paṭipajjitabbaṁ.The accused should set up two qualities:7.11Sacce ca akuppe ca—truth and composure.

7.12cuditakena evaṁ paṭipajjitabbaṁ.7.13Saṅghena kathaṁ paṭipajjitabbanti?“How should the Sangha proceed?”7.14Saṅghena otiṇṇānotiṇṇaṁ jānitabbaṁ.The Sangha should know what has been brought before it and what has not.²

7.15Saṅghena evaṁ paṭipajjitabbaṁ.7.16Anuvijjakena kathaṁ paṭipajjitabbanti?“How should the investigator proceed?”7.17Anuvijjakena yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.The investigator resolves that legal issue in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction.7.18Anuvijjakena evaṁ paṭipajjitabbaṁ.

8.1Uposatho kimatthāya,What is the purpose <j>of the observance-day ceremony?8.2Pavāraṇā kissa kāraṇā;Why is there an invitation ceremony?8.3Parivāso kimatthāya,What is the purpose of probation?8.4Mūlāyapaṭikassanā kissa kāraṇā;Why is there a sending back to the beginning?8.5Mānattaṁ kimatthāya,What is the purpose of the trial period?8.6Abbhānaṁ kissa kāraṇā.Why is there rehabilitation?

9.1Uposatho sāmaggatthāya,The purpose of the observance-day ceremony <j>is unity.9.2Visuddhatthāya pavāraṇā;The purpose of the invitation ceremony is purity.9.3Parivāso mānattatthāya,The purpose of probation is the trial period.9.4Mūlāyapaṭikassanā niggahatthāya;The purpose of sending back to the beginning <j>is restraint.9.5Mānattaṁ abbhānatthāya,The purpose of the trial period is rehabilitation.9.6Visuddhatthāya abbhānaṁ.The purpose of rehabilitation is purity.

10.1Chandā dosā bhayā mohā,If, because of desire, ill will, fear, or confusion,10.2there ca paribhāsati;One reviles senior monks,10.3Kāyassa bhedā duppañño,Then, when the body breaks up, that foolish person,10.4khato upahatindriyo;Damaged, with impaired faculties,10.5Nirayaṁ gacchati dummedho,Being stupid, goes to hell,10.6na ca sikkhāya gāravo.Without respect for the training.

11.1Na ca āmisaṁ nissāya,But not depending on worldly gain,11.2na ca nissāya puggalaṁ;Not depending on individuals,³11.3Ubho ete vivajjetvā,Giving up both of these,11.4yathādhammo tathā kare.One should act according to the Teaching.

12.03. Codakassaattajhāpana3. The accuser burning himself

12.1Kodhano upanāhī ca,“Angry and resentful,12.2Caṇḍo ca paribhāsako;And fierce, reviling,12.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—12.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

13.1PTS 5.162Upakaṇṇakaṁ jappati jimhaṁ pekkhati,Whispering in the ear, looking for flaws,13.2Vītiharati kummaggaṁ paṭisevati;Vindictive, following the wrong path,⁴13.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—13.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

14.1Akālena codeti abhūtena,Accusing at the wrong time, untruthfully,14.2Pharusena anatthasaṁhitena;Harshly, without benefit,14.3Dosantaro codeti no mettācitto,With a mind of ill will, not a mind of good will,14.4Anāpattiyā āpattīti ropeti;He charges a non-offender with an offense—14.5Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

15.1Dhammādhammaṁ na jānāti,Not knowing the Teaching and what is contrary to it,15.2Dhammādhammassa akovido;Ignorant about both,15.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—15.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

16.1Vinayāvinayaṁ na jānāti,Not knowing the Monastic Law <j>and what is contrary to it,16.2Vinayāvinayassa akovido;Ignorant about both,16.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—16.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

17.1Bhāsitābhāsitaṁ na jānāti,Not knowing what was spoken and what was not,17.2Bhāsitābhāsitassa akovido;Ignorant about both,17.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—17.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

18.1Āciṇṇānāciṇṇaṁ na jānāti,Not knowing what was practiced and what was not,18.2Āciṇṇānāciṇṇassa akovido;Ignorant about both,18.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—18.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

19.1Paññattāpaññattaṁ na jānāti,Not knowing what was laid down and what was not,19.2Paññattāpaññattassa akovido;Ignorant about both,19.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—19.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

20.1Āpattānāpattiṁ na jānāti,Not knowing the offenses and the non-offenses,20.2Āpattānāpattiyā akovido;Ignorant about both,20.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—20.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

21.1Lahukagarukaṁ na jānāti,Not knowing light and heavy offenses,21.2Lahukagarukassa akovido;Ignorant about both,21.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—21.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

22.1Sāvasesānavasesaṁ na jānāti,Not knowing curable and incurable offenses,22.2Sāvasesānavasesassa akovido;Ignorant about both,22.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—22.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

23.1Duṭṭhullāduṭṭhullaṁ na jānāti,Not knowing grave and minor offenses,23.2Duṭṭhullāduṭṭhullassa akovido;Ignorant about both,23.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—23.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

24.1Pubbāparaṁ na jānāti,Not knowing the right order,24.2Pubbāparassa akovido;Ignorant about it,24.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—24.4Tādiso codako jhāpeti attānaṁ.Such an accuser burns himself.

25.1Anusandhivacanapathaṁ na jānāti,Not knowing the sequence of statements,25.2Anusandhivacanapathassa akovido;Ignorant about it,25.3Anāpattiyā āpattīti ropeti,He charges a non-offender with an offense—25.4Tādiso codako jhāpeti attānanti.Such an accuser burns himself.”

26.1Codanākaṇḍaṁ niṭṭhitaṁ.Accusations and the process of investigation are finished.