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who is an investigator, wishing to investigate, the preceptor should not be asked, the teacher should not be asked, the co-resident should not be asked, the pupil should not be asked, one with the same preceptor should not be asked, one with the same teacher should not be asked, birth should not be asked, name should not be asked, clan should not be asked, origin should not be asked, family region should not be asked, birthplace should not be asked. For what reason? There might be affection or aversion, if there is affection or aversion, one might go by desire, go by aversion, go by delusion, go by fear. By what is it approved? By a person who is to investigate, who wishes to investigate, who should be respectful of the Sangha, not respectful of individuals. He should be respectful of the Dhamma, not respectful of material gain. He should be intent on the goal, not on pleasing the assembly. He should investigate at the right time, not at the wrong time. He should investigate what is true, not what is false. He should investigate gently, not harshly. He should investigate what is beneficial, not what is unbeneficial. He should investigate with a mind of loving-kindness, not with inner hatred. He should not be a whisperer in the ear. He should not look askance. He should not dig his eye. He should not raise his eyebrow. He should not raise his head. He should not make hand gestures. He should not show hand signs. He should be skilled in sitting, skilled in posture. Looking a yoke's length, pursuing the meaning, he should sit in his own seat. He should not rise from his seat. He should not move about. He should not follow a wrong path. He should not speak with flailing arms. He should be unhurried, not rash. He should be unaggressive, patient in speech. He should be with a mind of loving-kindness, sympathetic to welfare. He should be compassionate, seeking welfare. He should be not babbling, speaking to the point. He should be not under the sway of enmity, not resentful. One's own self should be understood. The other should be understood. The accuser should be understood. The accused should be understood. The accuser of unrighteousness should be understood. The accused of unrighteousness should be understood. The accuser of righteousness should be understood. The accused of righteousness should be understood. Not omitting what has been said, not revealing what has not been said, having thoroughly grasped the words and syllables that have come up, having questioned the other, he should act according to the admission. The dull should be made to laugh. The timid should be reassured. The aggressive should be restrained. The impure should be made clear. With upright gentleness, he should not go by the path of desire, he should not go by the path of hatred, he should not go by the path of delusion, he should not go by the path of fear. He should be impartial in matters of Dhamma. and in persons. And thus, investigating, one who investigates becomes a doer of the Teacher's Dispensation, and to wise co-celibates he is dear and pleasing, revered and estimable. Thus, in the Compendium of Vinaya Decisions from the Pāli-Muttaka, the Discourse on Decisions regarding Accusations, etc., is concluded. 32. Discourse on Decisions regarding Rising from a Grave Offence. 236. "Rising from a grave offence" means rising from a grave offence through Vinaya acts such as probation and penance. There (Cūḷavagga Commentary 102), probation is of three kinds: concealed probation, pure probation, combined probation. Among these, concealed probation should be given according to the concealed offence. For some, the offence is concealed for one day, for some, for two days, for some, there is one offence, for some, two, three, or more. Therefore, by one giving concealed probation, first, the state of concealment must be known. For this offence is said to be concealed in ten ways. Here is the matrix: there is an offence and one perceives it as an offence; one is in good standing and perceives oneself as in good standing; there is no impediment and one perceives no impediment; one is capable and perceives oneself as capable; one desires to conceal and does conceal. Here, "there is an offence and one perceives it as an offence" means that which one has committed, that is indeed an offence, and one also perceives it as an offence. Knowing thus, one conceals it, and it is concealed. But if one perceives it as a non-offence, it is not concealed. A non-offence, however, whether one perceives it as an offence or a non-offence, if one conceals it, it is not concealed. If one conceals a light offence as grave, or a grave offence as light, one stands on the side of the shameless. But the offence is not concealed. If one declares a grave offence thinking it is light, it is neither declared nor concealed. If one knows it is grave and conceals it as grave, it is concealed. If one does not know whether it is grave or light, and conceals it thinking "I am concealing an offence," it is indeed concealed. "In good standing" means not having undergone the three kinds of suspension. If, perceiving oneself as in good standing, one conceals it, is covered. Then, thinking, "The Sangha has performed an act for me," he, being one not restored, covers it, and it is not covered. But by one not restored, whether thinking himself restored or not restored, even if covered, it is not covered. And this has been said: "He incurs a grave offense, with a remainder, He covers it, due to disrespect; A bhikkhunī does not, nor should she touch the fault, This problem has been pondered by the skilled." (Pari. 481) – This problem was stated by one who was suspended. One who is without impediment: If he has not even one of the ten impediments, and thinking himself without impediment, he covers it, it is covered. Even if he, being of a timid nature, in the dark, from fear of non-humans or fierce beasts, thinking himself with impediment, covers it, it is not covered. And for one living in a mountain monastery, who has to cross a cave or a river to report, and there is fear of fierce beasts or non-humans on the way, pythons lie on the path, the river is full, but even with such an impediment existing, if he, thinking himself with impediment, covers it, it is not covered. But for one who is with impediment, covering it with the perception of being with impediment, it is not covered. He is capable: He is able to go to the bhikkhu and report, if he, thinking himself capable, covers it, it is covered. But if there is a small boil on his mouth, or jaw-wind strikes, or a tooth aches, or little alms food has been received, and because of that, he cannot speak or go, but he thinks, "I am not capable," this one is capable but perceives himself as not capable. Even if covered by this one, it is not covered. But by one not capable, unable to speak or go, whether thinking himself capable or not capable, if it is covered, it is not covered. "He desires to cover and he covers" – this is straightforward in meaning. But if, having made a resolve, "I will cover," before mealtime or after mealtime, or in the first watch, etc., having transgressed the rule of shame, he reports it within dawn, this one desires to cover but does not cover. is called. But for one who, dwelling in a place without monks, having fallen into an offense, waiting for the arrival of a like-minded monk, or going to a like-minded monk, half a month or a month passes, this one, not wishing to conceal, conceals, this too is concealed. But one who, as soon as he has fallen into an offense, like a man who has stepped on fire, quickly departs and goes to a like-minded place and makes it known, this one, not wishing to conceal, does not conceal. If, however, even seeing a like-minded monk, he does not disclose it out of shame, thinking, "This is my preceptor or my teacher," the offense is concealed. For the status of preceptor, etc., is not the measure here; only being a non-hostile like-minded person is the measure. Therefore, it should be disclosed to a non-hostile like-minded person. But if one is unlike-minded, wishing to reveal it upon hearing, even to such a preceptor, it should not be disclosed. Therein, whether one has fallen into an offense before mealtime or after mealtime, by day or by night, it should be disclosed until the dawn has not risen. When the dawn has risen, it is concealed, and due to the concealment, one incurs a dukkata offense. But it is not proper to disclose it to one who has fallen into a like-minded sanghādisesa. If one discloses it, the offense is disclosed, but one is not freed from the dukkata. Therefore, it should be disclosed to a pure one. And when disclosing, whether he says, "I disclose one offense to you," or "I confess," or "I inform," or "Know that I have fallen into one offense," or speaks in a way such as, "I disclose one grave offense," in all these ways, it is not concealed, so it is said in the Kurundi. If, however, he speaks in a way such as, "I disclose a light offense," it is concealed. He discloses the ground (of the offense), he discloses the offense, he discloses both; in all three ways, it is disclosed. 237. Thus, having examined these ten reasons, one who gives the concealed parivāsa must first know the fact of concealment, then the day of concealment and the offense. And having observed them, if it is concealed for one day, having made him request thus: "Venerable Sir, I committed one offense, an intentional emission of semen, concealed for one day," and having recited the formal act in the manner stated in the Khandhaka (Cūḷavagga 98), the period of probation should be given. Now, if it is concealed for two, three days, etc., the designation should be made according to the number of days, thus: "concealed for two days, concealed for three days, concealed for four days, concealed for five days... and so on... concealed for fourteen days," up to fourteen days.