… at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six monks, thinking: "Let them understand that having indulged in bad habits, we are fallen through ignorance," while the Pātimokkha was being recited, spoke thus: "Only now do we understand that this rule is, as is said, handed down in a clause, contained in a clause, (and) comes up for recitation every half-month."

Those who were modest monks … spread it about, saying: "How can this group of six monks speak thus while the Pātimokkha is being recited … ‘ … every half-month’?" …

"Is it true, as is said, monks, that you spoke thus while the Pātimokkha was being recited … ’ … every half-month’?"

"It is true, lord."

The enlightened one, the lord, rebuked them, saying:

"How can you, foolish men, speak thus while the Pātimokkha is being recited: ‘ … every half-month’? It is not, foolish men, for pleasing those who are not (yet) pleased … And thus, monks, this rule of training should be set forth:

---

Whatever monk, while the Pātimokkha is being recited every half-month, should speak thus: ‘Only now do I understand that this rule is, as is said, handed down in a clause, contained in a clause, (and) comes up for recitation every half-month’; if other monks should know concerning this monk that this monk has sat down two or three times before, not to say oftener, while the Pātimokkha was being recited, there is not only no freedom for that monk on account of (his) ignorance, but he ought to be dealt with according to the rule for the offence into which he has fallen there, and further confusion should be put on him, saying: ‘Your reverence, this is bad for you, this is badly gotten by you, that you, while the Pātimokkha is being recited, do not attend applying yourself properly.’ This for him on whom the confusion is put is an offence of expiation."

Whatever means: … monk is to be understood in this case.

Every half-month means: every Observance day.

When the Pātimokkha is being recited means: when reciting it.

Should speak thus means: if he, thinking, "Let them understand that, having indulged in bad habits, I am fallen through ignorance," speaks thus, while the Pātimokkha is being recited, "Only now do I understand … every half-month," there is an offence of wrong-doing.

If … this means: the monk whom they desire to confuse.

Monks should know (concerning this monk) that he has sat down … further confusion should be put on him. And thus, monks, should it be put on him: the Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. This monk so and so, while the Pātimokkha was being recited, did not attend applying himself properly. If it seems right to the Order, the Order should put confusion on the monk so and so. This is the motion. Honoured sirs, let the Order listen to me. This monk … did not attend applying himself properly. The Order is putting confusion on the monk so and so. If the putting of confusion on the monk so and so is pleasing to the venerable ones, let them be silent; if it is not pleasing, you should speak. Confusion is put on the monk so and so by the Order, and it is right … So do I understand this.’

If he confuses when confusion is not put on him, there is an offence of wrong-doing. If he confuses when confusion is put on him, there is an offence of expiation.

If he thinks that it is a legally valid act when it is a legally valid act (and) confuses him, there is an offence of expiation. If he is in doubt as to whether it is a legally valid act … If he thinks that it is not a legally valid act when it is a legally valid act (and) confuses him, there is an offence of expiation. If he thinks that it is a legally valid act when it is not a legally valid act (and) confuses him, there is an offence of wrong-doing. If he is in doubt as to whether it is not a legally valid act (and) confuses him, there is an offence of wrong-doing. If he thinks that it is not a legally valid act when it is not a legally valid act, there is an offence of wrong-doing.

---

There is no offence if he is not heard in detail; if he is heard in detail (but) less than two or three times; if he does not desire to confuse; if he is mad, if he is the first wrong-doer.

The Third

1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena chabbaggiyā bhikkhū anācāraṃ ācaritvā "aññāṇakena āpannāti jānantū"ti pātimokkhe uddissamāne evaṃ vadanti—  "idāneva kho mayaṃ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī"ti.

2 ye te bhikkhū appicchā … pe …   te ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma chabbaggiyā bhikkhū pātimokkhe uddissamāne evaṃ vakkhanti—  ‘idāneva kho mayaṃ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’"ti … pe …   "saccaṃ kira tumhe, bhikkhave, pātimokkhe uddissamāne evaṃ vadetha—  ‘idāneva kho mayaṃ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe …   kathañhi nāma tumhe, moghapurisā, pātimokkhe uddissamāne evaṃ vakkhatha—  ‘idāneva kho mayaṃ jānāma, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’ti. netaṃ, moghapurisā, appasannānaṃ vā pasādāya … pe …   evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

---

3 "yo pana bhikkhu anvaddhamāsaṃ pātimokkhe uddissamāne evaṃ vadeyya—  ‘idāneva kho ahaṃ jānāmi, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’ti. tañce bhikkhuṃ aññe bhikkhū jāneyyuṃ nisinnapubbaṃ iminā bhikkhunā dvattikkhattuṃ pātimokkhe uddissamāne, ko pana vādo bhiyyo, na ca tassa bhikkhuno aññāṇakena mutti atthi, yañca tattha āpattiṃ āpanno tañca yathādhammo kāretabbo, uttari cassa moho āropetabbo—  ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, yaṃ tvaṃ pātimokkhe uddissamāne na sādhukaṃ aṭṭhiṃ katvā manasi karosī’ti. idaṃ tasmiṃ mohanake pācittiyan"ti. (73:122)

4 yo panāti yo yādiso … pe … bhikkhūti … pe …   ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

5 anvaddhamāsanti anuposathikaṃ.

6 pātimokkhe uddissamāneti uddisante.

7 evaṃ vadeyyāti anācāraṃ ācaritvā—  "aññāṇakena āpannoti jānantū"ti pātimokkhe uddissamāne evaṃ vadeti—  "idāneva kho ahaṃ jānāmi, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī"ti, āpatti dukkaṭassa.

8 tañce mohetukāmaṃ bhikkhuṃ aññe bhikkhū jāneyyuṃ nisinnapubbaṃ iminā bhikkhunā dvattikkhattuṃ pātimokkhe uddissamāne, ko pana vādo bhiyyo, na ca tassa bhikkhuno aññāṇakena mutti atthi, yañca tattha āpattiṃ āpanno, tañca yathādhammo kāretabbo, uttari cassa moho āropetabbo. "evañca pana, bhikkhave, āropetabbo. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo— 

9 ‘suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu pātimokkhe uddissamāne na sādhukaṃ aṭṭhiṃ katvā manasi karoti. yadi saṇghassa pattakallaṃ, saṇgho itthannāmassa bhikkhuno mohaṃ āropeyya. esā ñatti.

10 suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu pātimokkhe uddissamāne na sādhukaṃ aṭṭhiṃ katvā manasi karoti. saṇgho itthannāmassa bhikkhuno mohaṃ āropeti. yassāyasmato khamati itthannāmassa bhikkhuno mohassa āropanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

11 āropito saṇghena itthannāmassa bhikkhuno moho. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.

12 anāropite mohe moheti, āpatti dukkaṭassa. āropite mohe moheti, āpatti pācittiyassa.

13 dhammakamme dhammakammasaññī moheti, āpatti pācittiyassa. dhammakamme vematiko moheti, āpatti pācittiyassa. dhammakamme adhammakammasaññī moheti, āpatti pācittiyassa.

14 adhammakamme dhammakammasaññī, āpatti dukkaṭassa. adhammakamme vematiko, āpatti dukkaṭassa. adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

---

15 anāpatti—  na vitthārena sutaṃ hoti, ūnakadvattikkhattuṃ vitthārena sutaṃ hoti, na mohetukāmassa, ummattakassa, ādikammikassāti.

16 mohanasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ.