Comments

Comm. KT: 1. 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.

пали	Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṃ karonti, pātimokkhaṃ uddisanti.
Khematto Bhikkhu	“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional1—they perform the Uposatha; they recite the Pāṭimokkha.