1. Investigation 1. Anuvijjakaanuyoga

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

If he says, So ce evaṁ vadeyya—“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, “sīlavipattiyā vā codemi, ācāravipattiyā vā codemi, diṭṭhivipattiyā vā codemī”ti, so evamassa vacanīyo—“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?” “jānāsi panāyasmā sīlavipattiṁ, jānāsi ācāravipattiṁ, jānāsi diṭṭhivipattin”ti?

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

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

If he says, So ce evaṁ vadeyya—“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, “diṭṭhena vā codemi sutena vā codemi parisaṅkāya vā codemī”ti, so evamassa vacanīyo—“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? “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 … … an offense entailing confession? pācittiyaṁ … … an offense entailing acknowledgment? pāṭidesanīyaṁ … … an offense of wrong conduct? dukkaṭaṁ … … an offense of wrong speech? Where were you? Where was this monk? What were you doing? What was this monk doing?” dubbhāsitaṁ ajjhāpajjanto diṭṭho, kattha ca tvaṁ ahosi, kattha cāyaṁ bhikkhu ahosi, kiñca tvaṁ karosi, kiṁ cāyaṁ bhikkhu karotī”ti?

If he says, So ce evaṁ vadeyya—“I didn’t accuse this monk because of what I’ve seen, but because of what I’ve heard,” he should be asked, “na kho ahaṁ, āvuso, imaṁ bhikkhuṁ diṭṭhena codemi, api ca sutena codemī”ti, so evamassa vacanīyo—“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? “yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ sutena codesi, kiṁ te sutaṁ, kinti te sutaṁ, kadā te sutaṁ, kattha te sutaṁ, pārājikaṁ ajjhāpannoti sutaṁ, saṅghādisesaṁ … … a serious offense? thullaccayaṁ … … an offense entailing confession? pācittiyaṁ … … an offense entailing acknowledgment? pāṭidesanīyaṁ … … an offense of wrong conduct? dukkaṭaṁ … 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?” dubbhāsitaṁ 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?

If he says, So ce evaṁ vadeyya—“I didn’t accuse this monk because of what I’ve heard, but because of what I suspect,” he should be asked, “na kho ahaṁ, āvuso, imaṁ bhikkhuṁ sutena codemi, api ca parisaṅkāya codemī”ti, so evamassa vacanīyo—“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? “yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ parisaṅkāya codesi, kiṁ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi, pārājikaṁ ajjhāpannoti parisaṅkasi, saṅghādisesaṁ ajjhāpannoti parisaṅkasi, thullaccayaṁ … … an offense entailing confession? pācittiyaṁ … … an offense entailing acknowledgment? pāṭidesanīyaṁ … … an offense of wrong conduct? dukkaṭaṁ … 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?” dubbhāsitaṁ 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?

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

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

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

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

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

What are the two roots? Codanāya katamāni dve mūlāni? With a root and without a root. Samūlikā vā amūlikā vā—codanāya imāni dve mūlāni. What are the three bases? Codanāya katamāni tīṇi vatthūni? The seen, the heard, and the suspected. Diṭṭhena sutena parisaṅkāya—codanāya imāni tīṇi vatthūni. What are the five grounds? Codanāya katamā pañca bhūmiyo? “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.” Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettācitto vakkhāmi no dosantaroti—codanāya imā pañca bhūmiyo. What are the two ways of accusing? Katamehi dvīhākārehi codeti? One accuses by body or by speech. Kāyena vā codeti vācāya vā codeti—imehi dvīhākārehi codeti.

2. The proceeding of an accuser, etc. 2. Codakādipaṭipatti

How should the accuser proceed? Codakena kathaṁ paṭipajjitabbaṁ? How should the accused proceed? Cuditakena kathaṁ paṭipajjitabbaṁ? How should the Sangha proceed? Saṅghena kathaṁ paṭipajjitabbaṁ? How should the investigator proceed? Anuvijjakena kathaṁ paṭipajjitabbaṁ?

“How should the accuser proceed?” Codakena kathaṁ paṭipajjitabbanti? The accuser should set up five qualities before accusing another: Codakena pañcasu dhammesu patiṭṭhāya paro codetabbo. “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.” Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettācitto vakkhāmi no dosantaroti—

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

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

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

What is the purpose of the observance-day ceremony? Uposatho kimatthāya, Why is there an invitation ceremony? Pavāraṇā kissa kāraṇā; What is the purpose of probation? Parivāso kimatthāya, Why is there a sending back to the beginning? Mūlāyapaṭikassanā kissa kāraṇā; What is the purpose of the trial period? Mānattaṁ kimatthāya, Why is there rehabilitation? Abbhānaṁ kissa kāraṇā.

The purpose of the observance-day ceremony is unity. Uposatho sāmaggatthāya, The purpose of the invitation ceremony is purity. Visuddhatthāya pavāraṇā; The purpose of probation is the trial period. Parivāso mānattatthāya, The purpose of sending back to the beginning is restraint. Mūlāyapaṭikassanā niggahatthāya; The purpose of the trial period is rehabilitation. Mānattaṁ abbhānatthāya, The purpose of rehabilitation is purity. Visuddhatthāya abbhānaṁ.

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

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

3. The accuser burning himself 3. Codakassaattajhāpana

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The process of investigation is finished. Codanākaṇḍaṁ niṭṭhitaṁ.