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Vinaya Pitaka
Mahavagga
II. Uposathakkhandhako

Mv II 29

PTS: Mv II 29 | CS: vin.mv.02.29

Vaggāvaggasaññīpannarasakaṃ

The Set of Fifteen on Factional (Uposathas) Perceived as Non-factional[1] [2]

Ven. Khematto Bhikkhu

2017

Alternate translations/layout: 'line by line' Pāḷi - English

- Namo tassa bhagavato arahato sammā-sambuddhassa -

(Mv.II.29.1) [192] “Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather — four or more.

“They know that there are other resident monks who haven’t come.[3]

“Perceiving it to be Dhamma, perceiving it to be Vinaya — factional and perceiving it to be factional[4] — they perform the Uposatha; they recite the Pāṭimokkha.[5]

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is an offense of wrong doing for those reciting. …

(Mv.II.29.2) “an equal number of other resident monks comes. …

“smaller.[6]

“What has been recited is well-recited. They should listen to the remainder.

“There is an offense of wrong doing for those reciting.

(Mv.II.29.3) “Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather — four or more.

“They know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya — factional and perceiving it to be factional — they perform the Uposatha; they recite the Pāṭimokkha.[7]

“When the Pāṭimokkha has just been recited by them, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is an offense of wrong doing for those reciting. …

“an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

“There is an offense of wrong doing for those reciting.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather — four or more.

“They know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya — factional and perceiving it to be factional — they perform the Uposatha; they recite the Pāṭimokkha.[8]

“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up …

“some of the assembly has gotten up …

“all of the assembly has gotten up, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is an offense of wrong doing for those reciting. …

“an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

“There is an offense of wrong doing for those reciting.”

The Set of Fifteen on Factional (Uposathas) Perceived as Factional is finished.

Notes

1.: See also: BMCII Chap. 15: Special cases: unity, 129. Vaggāvaggasaññīpannarasakaṁ (Mv.IV.8.1).
2.: Following ME. The Thai title is Vaggāsamaggasaññipaṇṇarasakaṁ, but for the reasons given in the note below, the Burmese seems better.
3.: te jānanti [BJE: te na jānanti] atthaññe āvāsikā bhikkhū anāgatāti.
Commentary: “They know”: Standing on a mountain or plateau, they see them — having entered or entering the territory.
4.: There is considerable disagreement among the different editions in this section and in the corresponding section at Mv.IV.8.1. The Burmese edition has vaggā vaggasaññino in all cases except for the case where the number of incoming monks is equal (elided in the Thai), and in all cases in the corresponding section at Mv.IV.8.1. The PTS edition has vaggā vaggasaññino in all cases in both Mv.II and Mv.IV. The one anomaly in the Burmese edition is probably a mistake.
The Sri Lankan BJE edition has vaggā samaggasaññino, in line with the Thai, but also sometimes replaces te jānanti with te na jānanti, so that the passage is identical to that in the non-offense section, above, except that here the offense is a dukkaṭa, which makes no sense. (In Mv IV, the BJE has te na jānanti in all cases.) The Thai reading makes sense if one ignores the passage from the Commentary quoted above and interprets the passage to mean that they know the other monks are gone and assume that they are outside of the territory. They intend to perform the Uposatha while they are gone, rather than aiming at schism, which explains why the offense would be a dukkaṭa. The Burmese and PTS editions make sense if one interprets it to mean that the monks are ignorant of the Vinaya, and so they perceive the factional Uposatha to be Dhamma & Vinaya. That also would explain why the offense is a dukkaṭa. The Commentary has nothing other than the above passage.
5.: te dhammasaññino vinayasaññino vaggā samaggasaññino [ME, PTS: vaggā vaggasaññino] uposathaṁ karonti pātimokkhaṁ uddisanti.
6.: Here the Sri Lankan BJE switches to te jānanti: They know. The following section continues with te jānanti and the rest of the vaggāvaggasaññīpannarasakaṁ section is elided.
7.: te dhammasaññino vinayasaññino vaggā samaggasaññino [ME, PTS: vaggā vaggasaññino] uposathaṁ karonti pātimokkhaṁ uddisanti.
8.: te dhammasaññino vinayasaññino vaggā samaggasaññino [ME, PTS: vaggā vaggasaññino] uposathaṁ karonti pātimokkhaṁ uddisanti.

Provenance:

2017 Ven. Khematto Bhikkhu

Edition: 2017-09-29.

Transcribed from a file generously provided by the translator via dhammatalks.org and edited to ZzE-style by sj.

2017

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How to cite this document (one suggested style): 'Mv II.29: Vaggāvaggasaññīpannarasakaṃ: The Set of Fifteen on Factional (Uposathas) Perceived as Non-factional', by Ven. Khematto Bhikkhu. Zugang zur Einsicht, 4. November 2017, http://www.zugangzureinsicht.org/html/tipitaka/vin/mv/mv02/mv.02.29.khem_en.html retreived on:

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