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it is done with an offense not leading to confession… it is done against the Dhamma, it is done by a faction… it is done with a confessed offense… it is done against the Dhamma, it is done by a faction… it is done without having admonished… it is done against the Dhamma, it is done by a faction… it is done without having reminded… it is done against the Dhamma, it is done by a faction… it is done without having charged an offense— with these three factors, monks, a reconciliation act is an act against the Dhamma, an act against the Vinaya, and poorly settled. The twelvefold section of acts against the Dhamma in reconciliation is finished. The twelvefold section of acts in accordance with the Dhamma 38. “With three factors, monks, a reconciliation act is an act in accordance with the Dhamma, an act in accordance with the Vinaya, and well settled. It is done in person, it is done by questioning, it is done by admission— with these three factors, monks, a reconciliation act is an act in accordance with the Dhamma, an act in accordance with the Vinaya, and well settled. “And with other three factors, monks, a reconciliation act is an act in accordance with the Dhamma, an act in accordance with the Vinaya, and well settled. It is done with an offense, it is done with an offense leading to confession, it is done with an unconfessed offense… it is done having admonished, it is done having reminded, it is done having charged an offense… it is done in person, it is done in accordance with the Dhamma, it is done by consensus… it is done by questioning, it is done in accordance with the Dhamma, it is done by consensus… it is done by admission, it is done in accordance with the Dhamma, it is done by consensus… it is done with an offense, it is done in accordance with the Dhamma, it is done by consensus… it is done with an offense leading to confession, it is done in accordance with the Dhamma, it is done by consensus… it is done with an unconfessed It is done concerning an offense, it is done according to Dhamma, it is done by concord. It is done after admonishing, it is done according to Dhamma, it is done by concord. It is done after reminding, it is done according to Dhamma, it is done by concord. It is done after charging with an offense, it is done according to Dhamma, it is done by concord. Monks, a reconciliation act endowed with these three factors is an act according to Dhamma, an act according to Vinaya, and well-settled. The twelve Dhamma-acts concerning the reconciliation act are finished. The Section of Four "If Desiring" 39. Monks, for a monk endowed with five factors, if the Sangha desires, it may perform a reconciliation act. He strives for the laypeople's loss. He strives for the laypeople's disadvantage. He strives for the laypeople's homelessness. He abuses and reviles laypeople. He causes laypeople to quarrel with laypeople. Monks, for a monk endowed with these five factors, if the Sangha desires, it may perform a reconciliation act. Monks, for a monk endowed with other five factors, if the Sangha desires, it may perform a reconciliation act. He speaks ill of the Buddha to laypeople. He speaks ill of the Dhamma to laypeople. He speaks ill of the Sangha to laypeople. He disparages and scorns laypeople with contempt. He does not fulfill a righteous promise to laypeople. Monks, for a monk endowed with these five factors, if the Sangha desires, it may perform a reconciliation act. Monks, for five monks, if the Sangha desires, it may perform a reconciliation act. One strives for the laypeople's loss. One strives for the laypeople's disadvantage. One strives for the laypeople's homelessness. One abuses and reviles laypeople. One causes laypeople to quarrel with laypeople. Monks, for these five monks, if the Sangha desires, it may perform a reconciliation act. And for still others, Monks, concerning five monks, if the Saṅgha wishes, it may perform an act of reconciliation. One speaks ill of the Buddha to laypeople, one speaks ill of the Dhamma to laypeople, one speaks ill of the Saṅgha to laypeople, one reviles and disparages a layperson with contempt, one does not fulfill a righteous promise to laypeople – concerning these five monks, monks, if the Saṅgha wishes, it may perform an act of reconciliation. The section on the four wishes is finished. The Eighteen Duties 40. Monks, a monk upon whom an act of reconciliation has been performed should conduct himself properly. And this is the proper conduct: He should not give ordination, he should not give dependence, he should not attend to a novice, he should not accept the appointment as an instructress of nuns, nor should he instruct nuns even if appointed. The offense for which the Saṅgha performed the act of reconciliation should not be committed again, nor any other similar offense, nor one worse than that; the act should not be criticized, those who performed the act should not be criticized. The Uposatha of a normal monk should not be suspended, the Pavāraṇā should not be suspended, no admonition should be made, no accusation should be raised, no opportunity should be created, he should not be reproved, he should not be reminded, he should not associate with monks. The eighteen duties regarding the act of reconciliation are finished. 41. Then the Saṅgha performed an act of reconciliation on the monk Sudhamma: "You must ask for forgiveness from the householder Citta." Having had the act of reconciliation performed by the Saṅgha, he went to Macchikāsaṇḍa, but being embarrassed, he was unable to ask for forgiveness from the householder Citta. He returned to Sāvatthī again. The monks said to him: "Have you asked for forgiveness from the householder Citta, friend Sudhamma?" "Here, friends, I went to Macchikāsaṇḍa, but being embarrassed, I was unable to ask for forgiveness from the householder Citta." The monks reported this matter to the Blessed One... "In that case, monks, the Saṅgha should... Let him give a messenger – to ask Citta the householder for forgiveness. And thus, monks, it should be given: first, a monk should be asked, and having asked, by a competent and capable monk, the Sangha should be informed – "May the Sangha, venerable sirs, hear me. If it is suitable for the Sangha, may the Sangha give a monk named so-and-so as a secondary messenger for Sudhamma the monk to ask Citta the householder for forgiveness. This is the proposal. "May the Sangha, venerable sirs, hear me. The Sangha gives a monk named so-and-so as a secondary messenger for Sudhamma the monk to ask Citta the householder for forgiveness. To whichever venerable one it is agreeable that a monk named so-and-so be given as a secondary messenger for Sudhamma the monk to ask Citta the householder for forgiveness, let him be silent; whoever does not agree, let him speak. "The monk named so-and-so has been given by the Sangha as a secondary messenger for Sudhamma the monk to ask Citta the householder for forgiveness. It is agreeable to the Sangha, therefore it is silent, thus I hold it." 42. "Therefore, monks, Sudhamma the monk, together with the secondary messenger monk, having gone to Macchikāsaṇḍa, should ask Citta the householder for forgiveness – 'Forgive, householder, I ask your pardon.' If, being spoken to thus, he forgives, that is good. If he does not forgive, the secondary messenger monk should say – 'Forgive, householder, this monk, he asks your pardon.' If, being spoken to thus, he forgives, that is good. If he does not forgive, the secondary messenger monk should say – 'Forgive, householder, this monk, I ask your pardon for him.' If, being spoken to thus, he forgives, that is good. If he does not forgive, the secondary messenger monk should say – 'Forgive, householder, this monk, by the word of the Sangha.' If, being spoken to thus, he forgives, that is good. If he does not forgive, by the secondary messenger monk, Sudhamma the monk, without abandoning the range of Citta the householder's sight, without abandoning the range of his hearing, with the upper robe over one shoulder having made him squat, having made him raise his hands in salutation, that offense should be confessed." Then indeed, Venerable Sudhamma, together with the accompanying monk, went to Macchikāsaṇḍa and made Citta the householder apologize. He behaved properly, he shed his hair, he conducted himself well. Approaching the monks, he said thus: "I, friends, having been subjected to the act of reconciliation by the Sangha, behave properly, shed my hair, conduct myself well. How indeed should I proceed?" The monks reported this matter to the Blessed One... "In that case, monks, let the Sangha revoke the act of reconciliation for the monk Sudhamma." Eighteen (reasons) for not revoking 43. "Monks, for a monk endowed with five qualities, the act of reconciliation should not be revoked. He gives ordination, he gives dependence, he attends to a novice, he accepts the appointment as an instructor of nuns, even when appointed, he instructs the nuns – Monks, for a monk endowed with these five qualities, the act of reconciliation should not be revoked. "Monks, for a monk endowed with another five qualities, the act of reconciliation should not be revoked. The offense for which the Sangha has performed the act of reconciliation, he commits that offense, or another similar one, or one worse than that; he disparages the act, he disparages those who performed the act – Monks, for a monk endowed with these five qualities, the act of reconciliation should not be revoked. "Monks, for a monk endowed with eight qualities, the act of reconciliation should not be revoked. He suspends the Uposatha of a monk in good standing, he suspends the Pavāraṇā, he makes (him) answerable, he initiates an accusation, he makes (him) ask for an opportunity (to speak), he charges (him), he reminds (him), he associates with monks – with these q O monks, for a monk endowed with eight qualities,