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14. Anuvijjakassapaṭipatti

1. The procedure for an investigator

Saṅgāmāvacarena bhikkhunā saṅghaṁ upasaṅkamantena:
When a monk who is involved in a conflict is about to approach the Sangha, he should:

nīcacittena saṅgho upasaṅkamitabbo;
be humble;

rajoharaṇasamena cittena;
be intent on removing defilements;

āsanakusalena bhavitabbaṁ nisajjakusalena; there bhikkhū anupakhajjantena, nave bhikkhū āsanena appaṭibāhantena, yathāpatirūpe āsane nisīditabbaṁ;
be skilled in appropriate seats and where to sit down, taking a seat without encroaching on the senior monks and without blocking the junior monks;

anānākathikena bhavitabbaṁ atiracchānakathikena; sāmaṁ vā dhammo bhāsitabbo paro vā ajjhesitabbo ariyo vā tuṇhībhāvo nātimaññitabbo.
not ramble or talk pointlessly, but speak according to the Teaching or invite others to speak or value noble silence.

Saṅghena anumatena puggalena anuvijjakena anuvijjitukāmena na upajjhāyo pucchitabbo, na ācariyo pucchitabbo, na saddhivihāriko pucchitabbo, na antevāsiko pucchitabbo, na samānupajjhāyako pucchitabbo, na samānācariyako pucchitabbo, na jāti pucchitabbā, na nāmaṁ pucchitabbaṁ, na gottaṁ pucchitabbaṁ, na āgamo pucchitabbo, na kulapadeso pucchitabbo, na jātibhūmi pucchitabbā.
An investigator—who has been approved by the Sangha and who wishes to investigate—should not ask about preceptor, teacher, student, pupil, co-student, co-pupil, caste, name, family, reciter tradition, home address, or nationality.

Taṁ kiṁ kāraṇā?
What is the reason for that?

Atrassa pemaṁ vā doso vā.
“In these cases there would be affection or ill will.

Peme vā sati dose vā, chandāpi gaccheyya, dosāpi gaccheyya, mohāpi gaccheyya, bhayāpi gaccheyya.
When there is affection or ill will, one might be swayed by favoritism, ill will, confusion, or fear.

Saṅghena anumatena puggalena anuvijjakena anuvijjitukāmena saṅghagarukena bhavitabbaṁ no puggalagarukena, saddhammagarukena bhavitabbaṁ no āmisagarukena, atthavasikena bhavitabbaṁ no parisakappikena, kālena anuvijjitabbaṁ no akālena, bhūtena anuvijjitabbaṁ no abhūtena, saṇhena anuvijjitabbaṁ no pharusena, atthasaṁhitena anuvijjitabbaṁ no anatthasaṁhitena, mettācittena anuvijjitabbaṁ no dosantarena, na upakaṇṇakajappinā bhavitabbaṁ, na jimhaṁ pekkhitabbaṁ, na akkhi nikhaṇitabbaṁ, na bhamukaṁ ukkhipitabbaṁ, na sīsaṁ ukkhipitabbaṁ, na hatthavikāro kātabbo, na hatthamuddā dassetabbā.
An investigator—who has been approved by the Sangha and who wishes to investigate—should respect the Sangha, not individuals; should value the true Dhamma, not worldly things; should value the goal, not conformity with a gathering; should investigate at an appropriate time, not at an inappropriate one; should investigate truthfully, not falsely; should investigate gently, not harshly; should investigate beneficially, not unbeneficially; should investigate with a mind of good will, not with ill will; should not whisper in the ear; should not look for flaws; should not wink; should not raise an eyebrow; should not nod; should not signal with the hand; should not gesture with the hand.

Āsanakusalena bhavitabbaṁ nisajjakusalena, yugamattaṁ pekkhantena atthaṁ anuvidhiyantena sake āsane nisīditabbaṁ, na ca āsanā vuṭṭhātabbaṁ, na vītihātabbaṁ, na kummaggo sevitabbo, na bāhāvikkhepakaṁ bhaṇitabbaṁ, aturitena bhavitabbaṁ asāhasikena, acaṇḍikatena bhavitabbaṁ vacanakkhamena, mettācittena bhavitabbaṁ hitānukampinā, kāruṇikena bhavitabbaṁ hitaparisakkinā, asamphappalāpinā bhavitabbaṁ pariyantabhāṇinā, averavasikena bhavitabbaṁ anasuruttena, attā pariggahetabbo, paro pariggahetabbo, codako pariggahetabbo, cuditako pariggahetabbo, adhammacodako pariggahetabbo, adhammacuditako pariggahetabbo, dhammacodako pariggahetabbo, dhammacuditako pariggahetabbo, vuttaṁ ahāpentena avuttaṁ apakāsentena otiṇṇāni padabyañjanāni sādhukaṁ pariggahetvā paro paṭipucchitvā yathā paṭiññāya kāretabbo, mando hāsetabbo, bhīrū assāsetabbo, caṇḍo nisedhetabbo, asuci vibhāvetabbo, ujumaddavena na chandāgatiṁ gantabbaṁ, na dosāgatiṁ gantabbaṁ, na mohāgatiṁ gantabbaṁ, na bhayāgatiṁ gantabbaṁ, majjhattena bhavitabbaṁ dhammesu ca puggalesu ca.
One should be skilled in appropriate seats and where to sit down. Looking a plow’s length in front, acting in line with one’s aim, one should sit down on one’s own seat. One should not get up from one’s seat, mangle the investigation, take a wrong path, gesticulate, proceed hastily with force, or speak fiercely without patience. One should have mind of loving kindness with compassion and empathy, and be concerned and work for the welfare of the parties involved. One should speak succinctly and to the point, without being angry or argumentative. He should assess himself, the others, the accuser, the accused, one who accuses illegitimately, one who is accused illegitimately, one who accuses legitimately, and one who is accused legitimately. Not mangling what has been said, nor proclaiming what has not been said, he should carefully scrutinize the sentences and words under consideration, question the others, and deal with them according to what they have admitted. He should gladden those who are confused, relax those who are frightened, restrain those who are fierce, and expose those who are impure. Being moral and gentle, one should not be swayed by favoritism, anger, confusion, or fear. One should be impartial in regard to the Teaching and the people involved.

Evañca pana anuvijjako anuvijjamāno satthu ceva sāsanakaro hoti, viññūnañca sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.
In this way an investigator is acting in accordance with the instruction of the Teacher. And they are dear, agreeable, respected, and esteemed by their discerning fellow monastics.

Suttaṁ saṁsandanatthāya, opammaṁ nidassanatthāya, attho viññāpanatthāya, paṭipucchā ṭhapanatthāya, okāsakammaṁ codanatthāya, codanā sāraṇatthāya, sāraṇā savacanīyatthāya, savacanīyaṁ palibodhatthāya, palibodho vinicchayatthāya, vinicchayo santīraṇatthāya, santīraṇaṁ ṭhānāṭhānagamanatthāya, ṭhānāṭhānagamanaṁ dummaṅkūnaṁ puggalānaṁ niggahatthāya, pesalānaṁ bhikkhūnaṁ sampaggahatthāya, saṅgho sampariggahasampaṭicchanatthāya, saṅghena anumatā puggalā paccekaṭṭhāyino avisaṁvādakaṭṭhāyino.
The Monastic Code is for the sake of direction, the similes for the sake of illustration, the goal is to be made known, and questioning is for sake of establishing. Asking for permission is for the sake of accusing, accusing for reminding, reminding for directing, directing for obstructing, obstructing for investigating, investigating for weighing up, weighing up for deciding what is and is not the case, and deciding what is and is not the case is for the sake of restraining bad people and to support the good monks. The Sangha has the purpose of examining and accepting the decision. The Sangha should appoint people who are leaders and who are trustworthy.

Vinayo saṁvaratthāya, saṁvaro avippaṭisāratthāya, avippaṭisāro pāmujjatthāya, pāmujjaṁ pītatthāya, pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṁ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya, yathābhūtañāṇadassanaṁ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya, vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṁ anupādāparinibbānatthāya.
The Monastic Law is for the sake of restraint, restraint for non-regret, non-regret for joy, joy for rapture, rapture for tranquility, tranquility for bliss, bliss for stillness, stillness for seeing things according to reality, seeing things according to reality for repulsion, repulsion for dispassion, dispassion for liberation, liberation for knowledge and vision of liberation, and knowledge and vision of liberation is for the sake of extinguishment without grasping.

Etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṁ sotāvadhānaṁ—
This is the purpose of discussion, this is the purpose of consultation, this is the purpose of vital conditions, this is the purpose of listening,

yadidaṁ anupādācittassa vimokkhoti.
that is, the release of mind without grasping.”

Anuyogavattaṁ nisāmaya,
“Consider carefully the proper procedure of examination,

Kusalena buddhimatā kataṁ;
As formulated by the skilled Awakened One,

Suvuttaṁ sikkhāpadānulomikaṁ,
Well-spoken in line with the training rules—

Gatiṁ na nāsento samparāyikaṁ.
Do not ruin your future rebirth.

Vatthuṁ vipattiṁ āpattiṁ,
Ignorant about basis, failure, and offense,

Nidānaṁ ākāraakovido;
As well as source and ways;

Pubbāparaṁ na jānāti,
Not knowing the sequence,

Katākataṁ samena ca.
And the same with what has and has not been done.

Kammañca adhikaraṇañca,
Ignorant about legal procedures and legal issues,

samathe cāpi akovido;
As well as their settling.

Ratto duṭṭho ca mūḷho ca,
Greedy, angry, and confused,

bhayā mohā ca gacchati.
Swayed by fear and confusion,

Na ca saññattikusalo,
Not skilled in persuasion,

nijjhattiyā ca akovido;
Nor in making others understand;

Laddhapakkho ahiriko,
A shameless one who has obtained a faction,

kaṇhakammo anādaro;
Disrespectful and doing dark deeds—

Sa ve tādisako bhikkhu,
A monk such as this

appaṭikkhoti vuccati.
Should be deferred to.

Vatthuṁ vipattiṁ āpattiṁ,
Understanding basis, failure, and offense,

nidānaṁ ākārakovido;
As well as source and ways;

Pubbāparañca jānāti,
Knowing the sequence,

katākataṁ samena ca.
And the same with what has and has not been done.

Kammañca adhikaraṇañca,
Understanding legal procedures and legal issues,

samathe cāpi kovido;
As well as their settling.

Aratto aduṭṭho amūḷho,
Not greedy, angry, or confused,

bhayā mohā na gacchati.
Swayed neither by fear nor confusion,

Saññattiyā ca kusalo,
Skilled in persuasion,

nijjhattiyā ca kovido;
And in making others understand;

Laddhapakkho hirimano,
A conscientious one who has obtained a faction,

sukkakammo sagāravo;
Respectful and doing bright deeds—

Sa ve tādisako bhikkhu,
A monk such as this

sappaṭikkhoti vuccatīti.
Should be deferred to.”

Cūḷasaṅgāmaṁ niṭṭhitaṁ.
The shorter section on conflict is finished

Tassuddānaṁ
This is the summary:

Nīcacittena puccheyya,
“Humble, one may ask,

garu saṅghe na puggale;
Respect for the Sangha, not individuals;

Suttaṁ saṁsandanatthāya,
The Monastic Code is for the sake of direction,

vinayānuggahena ca;
And with supporting the training—

uddānaṁ cūḷasaṅgāme,
The summary of the shorter section,

ekuddeso idaṁ katanti.
Made into one recitation.”