96. vaggāvaggasaññīpannarasakaṃ (Mv.II.29.1)
The Set of Fifteen on Factional (Uposathas) Perceived as Factional[1] [BMC, Mv.IV.8.1]

[192] idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.	“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather — four or more.
te jānanti [BJE: te na jānanti] atthaññe āvāsikā bhikkhū anāgatāti.	“They know that there are other resident monks who haven’t come.
te jānantīti pabbate vā thale vā ṭhitā sīmaṃ okkante vā okkamante vā passanti.	“They know”: Standing on a mountain or plateau, they see them — having entered or entering the territory.
te dhammasaññino vinayasaññino vaggā samaggasaññino [ME, PTS: vaggā vaggasaññino] uposathaṁ karonti pātimokkhaṁ uddisanti.	“Perceiving it to be Dhamma, perceiving it to be Vinaya — factional and perceiving it to be factional[2] — they perform the Uposatha; they recite the Pāṭimokkha.
tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.	“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.
tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.	“The monks should recite the Pāṭimokkha again.
uddesakānaṁ āpatti dukkaṭassa .pe.	“There is an offense of wrong doing for those reciting. …
(Mv.II.29.2) athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.	“an equal number of other resident monks comes. …
thokatarā.	“smaller.[3]
uddiṭṭhaṁ sūddiṭṭhaṁ avasesaṁ sotabbaṁ.	“What has been recited is well-recited. They should listen to the remainder.
uddesakānaṁ āpatti dukkaṭassa.	“There is an offense of wrong doing for those reciting.
(Mv.II.29.3) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.	“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather — four or more.
te jānanti atthaññe āvāsikā bhikkhū anāgatāti.	“They know that there are other resident monks who haven’t come.
te dhammasaññino vinayasaññino vaggā samaggasaññino [ME, PTS: vaggā vaggasaññino] uposathaṁ karonti pātimokkhaṁ uddisanti.	“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.
tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.	“When the Pāṭimokkha has just been recited by them, a greater number of other resident monks comes.
tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.	“The monks should recite the Pāṭimokkha again.
uddesakānaṁ āpatti dukkaṭassa .pe.	“There is an offense of wrong doing for those reciting. …
athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.	“an equal number of other resident monks comes. …
thokatarā.	“smaller.
uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.	“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.
uddesakānaṁ āpatti dukkaṭassa.	“There is an offense of wrong doing for those reciting.
idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.	“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather — four or more.
te jānanti atthaññe āvāsikā bhikkhū anāgatāti.	“They know that there are other resident monks who haven’t come.
te dhammasaññino vinayasaññino vaggā samaggasaññino [ME, PTS: vaggā vaggasaññino] uposathaṁ karonti pātimokkhaṁ uddisanti.	“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.
tehi uddiṭṭhamatte pātimokkhe avuṭṭhitāya parisāya .pe.	“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up …
ekaccāya vuṭṭhitāya parisāya .pe.	“some of the assembly has gotten up …
sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā.	“all of the assembly has gotten up, a greater number of other resident monks comes.
tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.	“The monks should recite the Pāṭimokkha again.
uddesakānaṁ āpatti dukkaṭassa .pe.	“There is an offense of wrong doing for those reciting. …
athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.	“an equal number of other resident monks comes. …
thokatarā.	“smaller.
uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.	“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.
uddesakānaṁ āpatti dukkaṭassa.	“There is an offense of wrong doing for those reciting.”
vaggāsamaggasaññino paṇṇarasakaṁ niṭṭhitaṁ.	The Set of Fifteen on Factional (Uposathas) Perceived as Factional is finished.

Notes

1.: Following ME. The Thai title is Vaggāsamaggasaññipaṇṇarasakaṁ, but for the reasons given in the note below, the Burmese seems better.
2.: 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.
3.: 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.

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

Translations, rebublishing, editing and additions are in the sphere of responsibility of Zugang zur Einsicht.

Scope of this Dhamma-Gift: You are invited to not only use this Dhamma-Gift here for yourself but also to share it, and your merits with it, again as a Dhamma gift and to copy, reformat, reprint, republish and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; This work is licensed under the Creative Commons Attribution-NonCommercial 4.0 Unported. To see a copy of this license visit http://creativecommons.org/licenses/by-nc/4.0/. For additional information about copyrights on ZzE, see the FAQ.

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

[More]

96. vaggāvaggasaññīpannarasakaṃ (Mv.II.29.1) The Set of Fifteen on Factional (Uposathas) Perceived as Factional[1] [BMC, Mv.IV.8.1]

Notes

96. vaggāvaggasaññīpannarasakaṃ (Mv.II.29.1)
The Set of Fifteen on Factional (Uposathas) Perceived as Factional[1] [BMC, Mv.IV.8.1]