1"Bhikkhus, if, in regard to a particular disciplinary issue, [n.231] Mp mentions the four kinds of disciplinary issues: involving a dispute (vivādādhikaraṇa), involving an accusation (anuvādādhikaraṇa), involving an offense (āpattādhikaraṇa), and involving procedure (kiccādhikaraṇa). These are dealt with in detail at Vin II 88–92. Briefly, an issue involving a dispute arises when monks or nuns dispute about the Dhamma and the Vinaya; an issue involving an accusation arises when they accuse another member of committing a transgression; an issue involving an offense arises when a monk or nun who has committed a transgression seeks rehabilitation; and an issue involving procedure deals with the collective procedures of the Saṅgha. Methods for settling disciplinary issues (adhikaraṇasamatha) are explained at MN 104.12–20, II 247–50. See too Ṭhānissaro 2007a: 546–61. the bhikkhu who has committed an offense and the bhikkhu who reproves him do not each thoroughly reflect upon themselves, it can be expected that this disciplinary issue will lead to acrimony and animosity for a long time and the bhikkhus will not dwell at ease.

But if the bhikkhu who has committed an offense and the bhikkhu who reproves him each thoroughly reflect upon themselves, it can be expected that this disciplinary issue will not lead to acrimony and animosity for a long time and the bhikkhus will dwell at ease.

2"And how does the bhikkhu who has committed an offense thoroughly reflect upon himself?

Here, the bhikkhu who has committed an offense reflects thus: ‘I have committed a particular unwholesome misdeed with the body. [n.232] Ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena. Mp: "Here, by ‘what is unwholesome’ (akusalaṁ), an offense (āpatti) is intended; the meaning is ‘I have committed an offense.’ ‘A particular misdeed’ (kañcideva desaṁ): not every offense, but a particular kind of offense; the meaning is ‘a certain offense.’" That bhikkhu saw me doing so. If I had not committed a particular unwholesome misdeed with the body, he would not have seen me doing so. But because I committed a particular unwholesome misdeed with the body, he saw me doing so.

When he saw me committing a particular unwholesome misdeed with the body, he became displeased. Being displeased, he expressed his displeasure to me. Because he expressed his displeasure to me, I became displeased. Being displeased, I informed others. Thus in this case I was the one who incurred a transgression, just as a traveler does when he evades the customs duty on his goods.’ [n.233] Sunkadāyakaṁ va bhaṇḍasmiṁ. I have elaborated slightly on the terse Pāli expression to bring out the sense. Mp: "A crime is incurred by one importing taxable goods when he avoids the taxation station, and he is the criminal in this case, not the kings or their employees."

It is in this way that the bhikkhu who has committed an offense thoroughly reflects upon himself.

3"And how does the reproving bhikkhu thoroughly reflect upon himself?

Here, the reproving bhikkhu reflects thus: ‘This bhikkhu has committed a particular unwholesome misdeed with the body. I saw him doing so. If this bhikkhu had not committed a particular unwholesome misdeed with the body, I would not have seen him doing so. But because he committed a particular unwholesome misdeed with the body, I saw him doing so.

When I saw him committing a particular unwholesome misdeed with the body, I became displeased. Being displeased, I expressed my displeasure to him. [n.234] Mp explains that the two faults on the part of the reproving monk are being overcome by displeasure and reproving the other because of his displeasure. The three faults on the part of the monk being reproved are committing the offense, being displeased, and informing others. Because I expressed my displeasure to him, he became displeased. Being displeased, he informed others. Thus in this case I was the one who incurred a transgression, just as a traveler does when he evades the customs duty on his goods.’

It is in this way that the reproving bhikkhu thoroughly reflects upon himself.

4"If, bhikkhus, in regard to a particular disciplinary issue, the bhikkhu who has committed an offense and the bhikkhu who reproves him do not thoroughly reflect upon themselves, it can be expected that this disciplinary issue will lead to acrimony and animosity for a long time and the bhikkhus will not dwell at ease.

But if the bhikkhu who has committed an offense and the bhikkhu who reproves him thoroughly reflect upon themselves, it can be expected that this disciplinary issue will not lead to acrimony and animosity for a long time and the bhikkhus will dwell at ease."

1"Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: ‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantī’ti.

Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ:  ‘Na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī’ti.

2Kathañca, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati?

Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati:  ‘Ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena. Maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.

Disvā ca pana maṁ so bhikkhu akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosi. Anattamano samāno anattamanavacanaṁ maṁ so bhikkhu avaca. Anattamanavacanāhaṁ tena bhikkhunā vutto samāno anattamano ahosiṁ. Anattamano samāno paresaṁ ārocesiṁ. Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti.

Evaṁ kho, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.

3Kathañca, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati?

Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati:  ‘Ayaṁ kho bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena. Ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. No ce ayaṁ bhikkhu akusalaṁ āpajjeyya kañcideva desaṁ kāyena, nāhaṁ imaṁ bhikkhuṁ passeyyaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.

Disvā ca panāhaṁ imaṁ bhikkhuṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosiṁ. Anattamano samāno anattamanavacanāhaṁ imaṁ bhikkhuṁ avacaṁ. Anattamanavacanāyaṁ bhikkhu mayā vutto samāno anattamano ahosi. Anattamano samāno paresaṁ ārocesi. Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti.

Evaṁ kho, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.

4Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantīti.

Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī"ti.