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To an unordained person, perceiving him as ordained: an offense of dukkaṭa. To an unordained person, being in doubt: an offense of dukkaṭa. To an unordained person, perceiving him as unordained: an offense of dukkaṭa. 442. No offense if he does not intend to disparage, if he says, "Come, learn the suttas or the verses or the Abhidhamma, afterwards you will learn the Discipline," for one who is insane, for the first offender. The second training rule on disparagement is finished. 3. The training rule on delusion. 443. At that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time the group of six bhikkhus, having acted improperly, said this when the Pātimokkha was being recited, so that people would know they had fallen into it through ignorance: "Only now do we know that this teaching too has come from the suttas, is included in the suttas, and comes up for recitation every half-month." Those bhikkhus who were of few wishes... they complained, grumbled, and criticized: "How can the group of six bhikkhus say this when the Pātimokkha is being recited: 'Only now do we know that this teaching too has come from the suttas, is included in the suttas, and comes up for recitation every half-month...'" ...comes." ... "Is it true, monks, that when the Pātimokkha is being recited, you say this – ‘Just now, indeed, we know, that this teaching too, having come from the Suttas, included in the Suttas, comes for recitation every half-month’?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... ... "How can you, foolish men, when the Pātimokkha is being recited, say this – ‘Just now, indeed, we know, that this teaching too, having come from the Suttas, included in the Suttas, comes for recitation every half-month’!" This, foolish men, is not for the conviction of the unconvinced... ... And thus, monks, you should recite this training rule – 444. "Whatever monk, when the Pātimokkha is being recited every half-month, should say this – ‘Just now, indeed, I know, that this teaching too, having come from the Suttas, included in the Suttas, comes for recitation every half-month.’ If other monks know that monk to have previously sat through the recitation of the Pātimokkha two or three times, what need to speak of more? And there is no exemption for that monk on account of ignorance. And whatever offense he has incurred there, that should be dealt with according to the Dhamma. And further, confusion should be imposed upon him – ‘For you, friend, there is loss, for you there is ill-gain, that when the Pātimokkha is being recited, you do not pay careful attention, making it a matter of bone.’ This is an offense of expiation concerning that act of confusion." 445. "Whatever" means whoever, of whatever kind... ... "Monk" means... ... the monk intended in this context. "Every half-month" means at every Uposatha. "When the Pātimokkha is being recited" means when it is being recited. "Should say this" means having acted improperly – "Let them know that I incurred it out of ignorance" – when the Pātimokkha is being recited, he says this – "‘Just now, indeed, I know, that this teaching too, having come from the Suttas, included in the Suttas, comes for recitation every half-month’," there is an offense of wrong-doing. If other monks, wishing to confuse that monk monks should know that this monk has sat previously while the Pātimokkha was recited two or three times; what then to say of more? And there is no release for that monk by reason of ignorance. Whatever offense he has committed there, that must be dealt with according to the Dhamma; and further, a charge of delusion must be laid upon him. And thus, monks, it should be laid. By a competent monk, a capable one, the Saṅgha should be informed – 446. ‘‘May the Saṅgha, Venerables, listen to me. This monk, so-and-so, when the Pātimokkha is being recited, does not pay good attention with a concentrated mind. If it is suitable for the Saṅgha, the Saṅgha should lay a charge of delusion upon this monk, so-and-so. This is the motion. ‘‘May the Saṅgha, Venerables, listen to me. This monk, so-and-so, when the Pātimokkha is being recited, does not pay good attention with a concentrated mind. The Saṅgha lays a charge of delusion upon this monk, so-and-so. To whichever venerable the laying of a charge of delusion upon this monk, so-and-so, is agreeable, he should remain silent; whoever is not agreeable, should speak. ‘‘The charge of delusion has been laid by the Saṅgha upon this monk, so-and-so. It is agreeable to the Saṅgha, therefore it is silent. Thus I hold this.’’ If one deludes when no charge of delusion has been laid, it is an offense of wrong-doing. If one deludes when a charge of delusion has been laid, it is an offense entailing expiation. 447. In a lawful act, perceiving it as a lawful act, it is an offense entailing expiation. In a lawful act, being in doubt, it is an offense entailing expiation. In a lawful act, perceiving it as an unlawful act, one deludes, it is an offense entailing expiation. In an unlawful act, perceiving it as a lawful act, it is an offense of wrong-doing. In an unlawful act, being in doubt, it is an offense of wrong-doing. In an unlawful act, perceiving it as an unlawful act, it is an offense of wrong-doing. 448. No offense if it has not been heard in detail, if it has been heard less than two or three times in detail, if one does not intend to delude, for a mad person, for the first offender. The training rule on Deluding is finished, the third. 4. The training rule on Striking 449. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī, at Jetavana, in Anāthapiṇḍika's monastery. At that time, indeed Then the group of six bhikkhus, angry and displeased, struck the group of seventeen bhikkhus. They cried. The bhikkhus said, "Why do you cry, friends?" "These group of six bhikkhus, friends, angry and displeased, struck us." Those bhikkhus who were of few wishes... ...they complained, grumbled, and criticized, "How can the group of six bhikkhus, angry and displeased, strike bhikkhus?"... ...Is it true, bhikkhus, that you, angry and displeased, struck bhikkhus? "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... ...How can you, foolish men, angry and displeased, strike bhikkhus! This, foolish men, is not for the conversion of the unconverted... ...And thus, bhikkhus, you should recite this training rule: 450. "Whatever bhikkhu, angry and displeased, strikes another bhikkhu, it is an offense of pācittiya." 451. "Whatever" means whoever, of whatever kind... ..."bhikkhu" means... ...this bhikkhu is intended in this context. "Another bhikkhu" means another bhikkhu. "Angry and displeased" means displeased, with a hurt mind, full of resentment. "Strikes" means strikes with the body, or with something connected to the body, or with something thrown, even with a lotus leaf, it is an offense of pācittiya. 452. If one strikes an ordained bhikkhu, perceiving him as ordained, being angry and displeased, it is an offense of pācittiya. If one strikes an ordained bhikkhu, being in doubt, being angry and displeased, it is an offense of pācittiya. If one strikes an ordained bhikkhu, perceiving him as unordained, being angry and displeased, it is an offense of pācittiya. If one strikes an unordained person, being angry and displeased, it is an offense of dukkaṭa. If one strikes an unordained person, perceiving him as ordained, it is an offense of dukkaṭa. If one strikes an unordained person, being in doubt, it is an offense of dukkaṭa. If one strikes an unordained person, perceiving him as unordained, it is an offense of dukkaṭa. 453. There is no offense if, being harassed by someone, one intends to escape. gives a blow to a madman, to one who is just beginning. The training rule on blows is finished, the fourth. 5. The Training Rule on Throwing a Handful of Dirt 454. At one time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, the group-of-six monks, angry and displeased, threw handfuls of dirt at the group-of-seventeen monks. They, having been struck, cried. The monks said, "Why are you crying, friends?" "Friends, these group-of-six monks, angry and displeased, threw handfuls of dirt at us." Those monks who were of few desires... complained, grumbled, and criticized, "How can the group-of-six monks, angry and displeased, throw handfuls of dirt at the group-of-seventeen monks?"... "Is it true, monks, that you, angry and displeased, threw handfuls of dirt at the group-of-seventeen monks?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, angry and displeased, throw handfuls of dirt at the group-of-seventeen monks! This, foolish men, is not for the conversion of the unconverted... And thus, monks, you should recite this training rule: 455. "Should any monk, angry and displeased, throw a handful of dirt at a monk, it is a pācittiya." 456. "Should any" means whoever, of whatever kind... "monk" means... this monk is intended in this context. "At a monk" means at another monk. "Angry and displeased" means displeased, with a hurt mind, with a grudge. "Throw a handful of dirt" means he throws up either the body or something connected with the body, even a lotus leaf, there is an offense of pācittiya. 457. If, perceiving an ordained monk as an ordained monk, he, angry and displeased, throws a handful of dirt, there is an offense of pācittiya. If, being in doubt about an ordained monk, he, angry and displeased, throws a handful of dirt, there is an offense of pācittiya. If, perceiving an unordained monk as an ordained monk... If, thinking it is an unordained person, angry and displeased, he raises the palm-knife, there is an offense of pācittiya.