Pvr 13

13. Codanākaṇḍa 1. Anuvijjakaanuyoga

Anuvijjakena codako pucchitabbo— “yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ codesi, kimhi naṁ codesi, sīlavipattiyā vā codesi, ācāravipattiyā vā codesi, diṭṭhivipattiyā vā codesī”ti? So ce evaṁ vadeyya— “sīlavipattiyā vā codemi, ācāravipattiyā vā codemi, diṭṭhivipattiyā vā codemī”ti, so evamassa vacanīyo— “jānāsi panāyasmā sīlavipattiṁ, jānāsi ācāravipattiṁ, jānāsi diṭṭhivipattin”ti? So ce evaṁ vadeyya— “jānāmi kho ahaṁ, āvuso, sīlavipattiṁ, jānāmi ācāravipattiṁ, jānāmi diṭṭhivipattin”ti, so evamassa vacanīyo— “katamā panāvuso, sīlavipatti? Katamā ācāravipatti? Katamā diṭṭhivipattī”ti? So ce evaṁ vadeyya— “cattāri ca pārājikāni, terasa ca saṅghādisesā, ayaṁ sīlavipatti. Thullaccayaṁ, pācittiyaṁ, pāṭidesanīyaṁ, dukkaṭaṁ, dubbhāsitaṁ, ayaṁ ācāravipatti. Micchādiṭṭhi, antaggāhikā diṭṭhi, ayaṁ diṭṭhivipattī”ti, so evamassa vacanīyo— “yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ codesi, diṭṭhena vā codesi sutena vā codesi parisaṅkāya vā codesī”ti? So ce evaṁ vadeyya— “diṭṭhena vā codemi sutena vā codemi parisaṅkāya vā codemī”ti, so evamassa vacanīyo— “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 … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpajjanto diṭṭho, kattha ca tvaṁ ahosi, kattha cāyaṁ bhikkhu ahosi, kiñca tvaṁ karosi, kiṁ cāyaṁ bhikkhu karotī”ti? So ce evaṁ vadeyya— “na kho ahaṁ, āvuso, imaṁ bhikkhuṁ diṭṭhena codemi, api ca sutena codemī”ti, so evamassa vacanīyo— “yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ sutena codesi, kiṁ te sutaṁ, kinti te sutaṁ, kadā te sutaṁ, kattha te sutaṁ, pārājikaṁ ajjhāpannoti sutaṁ, saṅghādisesaṁ … thullaccayaṁ … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … 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? So ce evaṁ vadeyya— “na kho ahaṁ, āvuso, imaṁ bhikkhuṁ sutena codemi, api ca parisaṅkāya codemī”ti, so evamassa vacanīyo— “yaṁ kho tvaṁ, āvuso, imaṁ bhikkhuṁ parisaṅkāya codesi, kiṁ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi, pārājikaṁ ajjhāpannoti parisaṅkasi, saṅghādisesaṁ ajjhāpannoti parisaṅkasi, thullaccayaṁ … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … 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?

Accusations and the process of investigation 1. Investigation

The investigator should ask the accuser: “Do you accuse this monk of failure in morality, conduct, or view?” If he says, “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, “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?” If he says, “I do,” he should be asked what they are. If he says, “The four offenses entailing expulsion and the thirteen entailing suspension are failure in morality,” “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,” “Wrong views and extreme views are failure in view,” he should be asked, “Are you accusing this monk because of what you’ve seen, what you’ve heard, or what you suspect?” If he says, “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, “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? … an offense entailing confession? … an offense entailing acknowledgment? … an offense of wrong conduct? … an offense of wrong speech? Where were you? Where was this monk? What were you doing? What was this monk doing?” If he says, “I didn’t accuse this monk because of what I’ve seen, but because of what I’ve heard,” he should be asked, “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? … a serious offense? … an offense entailing confession? … an offense entailing acknowledgment? … an offense of wrong conduct? 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?” If he says, “I didn’t accuse this monk because of what I’ve heard, but because of what I suspect,” he should be asked, “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? … an offense entailing confession? … an offense entailing acknowledgment? … an offense of wrong conduct? 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?”

Diṭṭhaṁ diṭṭhena sameti, diṭṭhena saṁsandate diṭṭhaṁ; Diṭṭhaṁ paṭicca na upeti, asuddhaparisaṅkito; So puggalo paṭiññāya, kātabbo tenuposatho.

If what he saw agrees with what he says he saw, If they correspond with each other, But what was seen is not adequate to prove the accusation, Then the one suspecting impurity Should admit it, And they should then do the observance-day ceremony with him.

Sutaṁ sutena sameti, sutena saṁsandate sutaṁ; Sutaṁ paṭicca na upeti, asuddhaparisaṅkito; So puggalo paṭiññāya, kātabbo tenuposatho.

If what he heard agrees with what he says he heard, If they correspond with each other, But what was heard is not adequate to prove the accusation, Then the one suspecting impurity Should admit it, And they should then do the observance-day ceremony with him.

Mutaṁ mutena sameti, mutena saṁsandate mutaṁ; Mutaṁ paṭicca na upeti, asuddhaparisaṅkito; So puggalo paṭiññāya, kātabbo tenuposatho.

If what he sensed agrees with what he says he sensed, If they correspond with each other, But what was sensed is not adequate to prove the accusation, Then the one suspecting impurity Should admit it, And they should then do the observance-day ceremony with him.

Codanāya ko ādi, kiṁ majjhe, kiṁ pariyosānaṁ? Codanāya okāsakammaṁ ādi, kiriyā majjhe, samatho pariyosānaṁ. Codanāya kati mūlāni, kati vatthūni, kati bhūmiyo, katihākārehi codeti? Codanāya dve mūlāni, tīṇi vatthūni, pañca bhūmiyo, dvīhākārehi codeti. Codanāya katamāni dve mūlāni? Samūlikā vā amūlikā vā— codanāya imāni dve mūlāni. Codanāya katamāni tīṇi vatthūni? Diṭṭhena sutena parisaṅkāya— codanāya imāni tīṇi vatthūni. Codanāya katamā pañca bhūmiyo? 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 is the beginning, the middle, and the end of an accusation? Getting permission for the accusation is the beginning, doing it is the middle, settling it is the end. How many roots does accusing have, how many bases, and how many grounds? And in how many ways does one accuse? It has two roots, three bases, and five grounds. And one accuses in two ways. What are the two roots? With a root and without a root. What are the three bases? The seen, the heard, and the suspected. What are the five grounds? “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.”

Katamehi dvīhākārehi codeti? Kāyena vā codeti vācāya vā codeti— imehi dvīhākārehi codeti.

What are the two ways of accusing? One accuses by body or by speech.

2. Codakādipaṭipatti

Codakena kathaṁ paṭipajjitabbaṁ? Cuditakena kathaṁ paṭipajjitabbaṁ? Saṅghena kathaṁ paṭipajjitabbaṁ? Anuvijjakena kathaṁ paṭipajjitabbaṁ? Codakena kathaṁ paṭipajjitabbanti? Codakena pañcasu dhammesu patiṭṭhāya paro codetabbo. Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettācitto vakkhāmi no dosantaroti— codakena evaṁ paṭipajjitabbaṁ. Cuditakena kathaṁ paṭipajjitabbanti? Cuditakena dvīsu dhammesu paṭipajjitabbaṁ. Sacce ca akuppe ca— cuditakena evaṁ paṭipajjitabbaṁ. Saṅghena kathaṁ paṭipajjitabbanti? Saṅghena otiṇṇānotiṇṇaṁ jānitabbaṁ. Saṅghena evaṁ paṭipajjitabbaṁ. Anuvijjakena kathaṁ paṭipajjitabbanti? Anuvijjakena yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati tathā taṁ adhikaraṇaṁ vūpasametabbaṁ. Anuvijjakena evaṁ paṭipajjitabbaṁ.

2. The proceeding of an accuser, etc.

How should the accuser proceed? How should the accused proceed? How should the Sangha proceed? How should the investigator proceed? “How should the accuser proceed?” The accuser should set up five qualities before accusing another: “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.” “How should the accused proceed?” The accused should set up two qualities: truth and composure. “How should the Sangha proceed?” The Sangha should know what has been brought before it and what has not. “How should the investigator proceed?” The investigator resolves that legal issue in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction.

Uposatho kimatthāya, Pavāraṇā kissa kāraṇā; Parivāso kimatthāya, Mūlāyapaṭikassanā kissa kāraṇā; Mānattaṁ kimatthāya, Abbhānaṁ kissa kāraṇā.

What is the purpose of the observance-day ceremony? Why is there an invitation ceremony? What is the purpose of probation? Why is there a sending back to the beginning? What is the purpose of the trial period? Why is there rehabilitation?

Uposatho sāmaggatthāya, Visuddhatthāya pavāraṇā; Parivāso mānattatthāya, Mūlāyapaṭikassanā niggahatthāya; Mānattaṁ abbhānatthāya, Visuddhatthāya abbhānaṁ.

The purpose of the observance-day ceremony is unity. The purpose of the invitation ceremony is purity. The purpose of probation is the trial period. The purpose of sending back to the beginning is restraint. The purpose of the trial period is rehabilitation. The purpose of rehabilitation is purity.

Chandā dosā bhayā mohā, there ca paribhāsati; Kāyassa bhedā duppañño, khato upahatindriyo; Nirayaṁ gacchati dummedho, na ca sikkhāya gāravo.

If, because of desire, ill will, fear, or confusion, One reviles senior monks, Then, when the body breaks up, that foolish person, Damaged, with impaired faculties, Being stupid, goes to hell, Without respect for the training.

Na ca āmisaṁ nissāya, na ca nissāya puggalaṁ; Ubho ete vivajjetvā, yathādhammo tathā kare.

But not depending on worldly gain, Not depending on individuals, Giving up both of these, One should act according to the Teaching.

3. Codakassaattajhāpana

Kodhano upanāhī ca, Caṇḍo ca paribhāsako; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

3. The accuser burning himself

“Angry and resentful, And fierce, reviling, He charges a non-offender with an offense— Such an accuser burns himself.

Upakaṇṇakaṁ jappati jimhaṁ pekkhati, Vītiharati kummaggaṁ paṭisevati; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Whispering in the ear, looking for flaws, Vindictive, following the wrong path, He charges a non-offender with an offense— Such an accuser burns himself.

Akālena codeti abhūtena, Pharusena anatthasaṁhitena; Dosantaro codeti no mettācitto, Anāpattiyā āpattīti ropeti; Tādiso codako jhāpeti attānaṁ.

Accusing at the wrong time, untruthfully, Harshly, without benefit, With a mind of ill will, not a mind of good will, He charges a non-offender with an offense— Such an accuser burns himself.

Dhammādhammaṁ na jānāti, Dhammādhammassa akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Not knowing the Teaching and what is contrary to it, Ignorant about both, He charges a non-offender with an offense— Such an accuser burns himself.

Vinayāvinayaṁ na jānāti, Vinayāvinayassa akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Not knowing the Monastic Law and what is contrary to it, Ignorant about both, He charges a non-offender with an offense— Such an accuser burns himself.

Bhāsitābhāsitaṁ na jānāti, Bhāsitābhāsitassa akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Not knowing what was spoken and what was not, Ignorant about both, He charges a non-offender with an offense— Such an accuser burns himself.

Āciṇṇānāciṇṇaṁ na jānāti, Āciṇṇānāciṇṇassa akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Not knowing what was practiced and what was not, Ignorant about both, He charges a non-offender with an offense— Such an accuser burns himself.

Paññattāpaññattaṁ na jānāti, Paññattāpaññattassa akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Not knowing what was laid down and what was not, Ignorant about both, He charges a non-offender with an offense— Such an accuser burns himself.

Āpattānāpattiṁ na jānāti, Āpattānāpattiyā akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Not knowing the offenses and the non-offenses, Ignorant about both, He charges a non-offender with an offense— Such an accuser burns himself.

Lahukagarukaṁ na jānāti, Lahukagarukassa akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Not knowing light and heavy offenses, Ignorant about both, He charges a non-offender with an offense— Such an accuser burns himself.

Sāvasesānavasesaṁ na jānāti, Sāvasesānavasesassa akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Not knowing curable and incurable offenses, Ignorant about both, He charges a non-offender with an offense— Such an accuser burns himself.

Duṭṭhullāduṭṭhullaṁ na jānāti, Duṭṭhullāduṭṭhullassa akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Not knowing grave and minor offenses, Ignorant about both, He charges a non-offender with an offense— Such an accuser burns himself.

Pubbāparaṁ na jānāti, Pubbāparassa akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānaṁ.

Not knowing the right order, Ignorant about it, He charges a non-offender with an offense— Such an accuser burns himself.

Anusandhivacanapathaṁ na jānāti, Anusandhivacanapathassa akovido; Anāpattiyā āpattīti ropeti, Tādiso codako jhāpeti attānanti.

Not knowing the sequence of statements, Ignorant about it, He charges a non-offender with an offense— Such an accuser burns himself.”