[1081] For what purpose is the Observance (uposatha)? For what reason the Invitation (pavāraṇā)?
For what purpose is probation (parivāsa)? For what reason the sending back to the beginning (mūlāya paṭikassanā)?
For what purpose is penance (mānatta)? For what reason rehabilitation (abbhāna)?
The Observance is for the purpose of concord; the Invitation for the purpose of purity;
probation is for the purpose of penance; the sending back to the beginning is for the purpose of restraint (niggaha);
penance is for the purpose of rehabilitation; rehabilitation is for the purpose of purity.
Out of desire, out of hatred, out of fear, out of delusion he reviles even the elders;
at the breaking up of the body the one of poor wisdom, self-ruined, his faculties destroyed,
the stupid one goes to hell — and he has no respect for the training.
Not relying upon material gain, nor relying upon a person —
avoiding both of these, one should act as the Dhamma is.
One who is angry, resentful, fierce, and abusive,
who establishes a non-offence as an offence —
such an accuser burns himself.
He whispers into the ear, he watches for a flaw,
he shifts about, he follows a wrong path,
he establishes a non-offence as an offence —
such an accuser burns himself.
He accuses at the wrong time, with what is untrue,
with what is harsh, with what is unconnected with benefit;
inwardly hating he accuses, not with a mind of loving-kindness,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know Dhamma and non-Dhamma,
he is unskilled in Dhamma and non-Dhamma,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know discipline and non-discipline,
he is unskilled in discipline and non-discipline,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know what was spoken and what was not spoken,
he is unskilled in what was spoken and what was not spoken,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know what was practised and what was not practised,
he is unskilled in what was practised and what was not practised,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know what was laid down and what was not laid down,
he is unskilled in what was laid down and what was not laid down,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know offence and non-offence,
he is unskilled in offence and non-offence,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know the light and the grave,
he is unskilled in the light and the grave,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know the offence with remainder and the offence without remainder,
he is unskilled in the offence with remainder and the offence without remainder,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know the gross and the not gross,
he is unskilled in the gross and the not gross,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know what comes before and what comes after,
he is unskilled in what comes before and what comes after,
he establishes a non-offence as an offence —
such an accuser burns himself.
He does not know the sequence and connection of statements,
he is unskilled in the sequence and connection of statements,
he establishes a non-offence as an offence —
such an accuser burns himself.
The Section on Accusation (Codanākaṇḍa) is finished.
The summary thereof:
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.