Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on eating Bhojanavagga

34. The training rule on Kāṇamātā 34. Kāṇamātusikkhāpada

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At that time there was a female lay follower Kāṇamātā who had faith and confidence. Tena kho pana samayena kāṇamātā upāsikā saddhā hoti pasannā. She had a daughter, Kāṇā, who had been given in marriage to a man in a certain village. Kāṇā gāmake aññatarassa purisassa dinnā hoti.

On one occasion Kāṇā went to her mother’s house on some business. Atha kho kāṇā mātugharaṁ agamāsi kenacideva karaṇīyena. Kāṇā’s husband sent her a message: “Please come, Kāṇā, I want you back.” Atha kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgatan”ti. Kāṇamātā thought, “It’s shameful to go empty-handed,” and she baked some cookies. Atha kho kāṇamātā upāsikā “kismiṁ viya rittahatthaṁ gantun”ti pūvaṁ paci. Just when the cookies were finished, an alms-collecting monk entered Kāṇamātā’s house, and she gave him some. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṁ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṁ dāpesi. After leaving, he told another monk, and he too was given cookies. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. And the same happened a third time. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. At that, all the cookies were gone. Yathāpaṭiyattaṁ pūvaṁ parikkhayaṁ agamāsi.

A second time Kāṇā’s husband sent her the same message, and everything unfolded as before. Dutiyampi kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgatan”ti. Dutiyampi kho kāṇamātā upāsikā “kismiṁ viya rittahatthaṁ gantun”ti pūvaṁ paci. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṁ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. Yathāpaṭiyattaṁ pūvaṁ parikkhayaṁ agamāsi.

A third time he sent the same message, Tatiyampi kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgataṁ. adding, “If Kāṇā doesn’t come, I’ll find another wife.” Sace kāṇā nāgacchissati, ahaṁ aññaṁ pajāpatiṁ ānessāmī”ti. But once again all the cookies were given to monks. Tatiyampi kho kāṇamātā upāsikā kismiṁ viya rittahatthaṁ gantunti pūvaṁ paci. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṁ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. Yathāpaṭiyattaṁ pūvaṁ parikkhayaṁ agamāsi. Kāṇā’s husband found another wife, Atha kho kāṇāya sāmiko aññaṁ pajāpatiṁ ānesi. and when Kāṇā heard what had happened, she cried. Assosi kho kāṇā—“tena kira purisena aññā pajāpati ānītā”ti. Sā rodantī aṭṭhāsi.

Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to Kāṇamātā’s house where he sat down on the prepared seat. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kāṇamātāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Kāṇamātā approached the Buddha, bowed, and sat down. Atha kho kāṇamātā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. The Buddha asked her why Kāṇā was crying, and she told him what had happened. Ekamantaṁ nisinnaṁ kho kāṇamātaraṁ upāsikaṁ bhagavā etadavoca—“kissāyaṁ kāṇā rodatī”ti? Atha kho kāṇamātā upāsikā bhagavato etamatthaṁ ārocesi. After instructing, inspiring, and gladdening her with a teaching, the Buddha got up from his seat and left. Atha kho bhagavā kāṇamātaraṁ upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Soon afterwards a certain caravan was ready to go south from Rājagaha. Tena kho pana samayena aññataro sattho rājagahā paṭiyālokaṁ gantukāmo hoti. An alms-collecting monk went up to that caravan to get almsfood, Aññataro piṇḍacāriko bhikkhu taṁ satthaṁ piṇḍāya pāvisi. and a lay follower gave him flour products. Aññataro upāsako tassa bhikkhuno sattuṁ dāpesi. After leaving, that monk told another monk, and he too was given flour products. So nikkhamitvā aññassa ācikkhi. Tassapi sattuṁ dāpesi. And the same happened a third time. So nikkhamitvā aññassa ācikkhi. Tassapi sattuṁ dāpesi. At that, all his provisions were gone. Yathāpaṭiyattaṁ pātheyyaṁ parikkhayaṁ agamāsi.

That lay follower said to the other people in the caravan, Atha kho so upāsako te manusse etadavoca—“Sirs, please wait one day. I’ve given my provisions to the monks. “ajjaṇho, ayyā, āgametha, yathāpaṭiyattaṁ pātheyyaṁ ayyānaṁ dinnaṁ. I need to prepare more.” Pātheyyaṁ paṭiyādessāmī”ti.

“We can’t wait. The caravan is already on its way.” And they left. “Nāyyo sakkā āgametuṁ, payāto sattho”ti agamaṁsu.

After preparing provisions, that lay follower followed after the caravan, but he was robbed by thieves. Atha kho tassa upāsakassa pātheyyaṁ paṭiyādetvā pacchā gacchantassa corā acchindiṁsu. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics receive without moderation? “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti. This man gave to them, and then because he was following after the caravan he was robbed by thieves.” Ayaṁ imesaṁ datvā pacchā gacchanto corehi acchinno”ti.

The monks heard the complaints of those people Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and they told the Buddha. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Soon afterwards he gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“Well then, monks, I will lay down a training rule for the following ten reasons: “tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… vinayānuggahāya. And, monks, this training rule should be recited like this: Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk goes to a family and is invited to take cookies or crackers, he may accept two or three bowlfuls if he wishes. If he accepts more than that, he commits an offense entailing confession. “Bhikkhuṁ paneva kulaṁ upagataṁ pūvehi vā manthehi vā abhihaṭṭhuṁ pavāreyya, ākaṅkhamānena bhikkhunā dvattipattapūrā paṭiggahetabbā tato ce uttari paṭiggaṇheyya pācittiyaṁ. If he accepts two or three bowlfuls, he should take it away and share it with the monks. This is the proper procedure.’” Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbaṁ. Ayaṁ tattha sāmīcī”ti.

Definitions

A monk goes to a family: Bhikkhuṁ paneva kulaṁ upagatanti: a family: there are four kinds of families: the aristocratic family, the brahmin family, the merchant family, the worker family. kulaṁ nāma cattāri kulāni—khattiyakulaṁ, brāhmaṇakulaṁ, vessakulaṁ, suddakulaṁ.
Goes to: Upagatanti: he has gone there. tattha gataṁ.
Cookies: Pūvaṁ nāma: whatever has been prepared for the purpose of sending away. yaṁ kiñci paheṇakatthāya paṭiyattaṁ.
Crackers: Manthaṁ nāma: whatever has been prepared as provisions for a journey. yaṁ kiñci pātheyyatthāya paṭiyattaṁ.
Is invited to take: Abhihaṭṭhuṁ pavāreyyāti: “Take as much as you like.” yāvatakaṁ icchasi tāvatakaṁ gaṇhāhīti.
If he wishes: Ākaṅkhamānenāti: if he desires. icchamānena.
He may accept two or three bowlfuls: Dvattipattapūrā paṭiggahetabbāti: two or three bowlfuls can be accepted. dvetayo pattapūrā paṭiggahetabbā.
If he accepts more than that: Tato ce uttari paṭigaṇheyyāti: when he accepts more than that, he commits an offense entailing confession. tatuttari paṭiggaṇhāti, āpatti pācittiyassa.
If he accepts two or three bowlfuls: Dvattipattapūre paṭiggahetvā: leaving that place and seeing a monk, he should tell him, “I’ve accepted two or three bowlfuls from such-and-such a place; don’t accept anything from there.” tato nikkhamantena bhikkhuṁ passitvā ācikkhitabbaṁ—“amutra mayā dvattipattapūrā paṭiggahitā, mā kho tattha paṭiggaṇhī”ti. If he sees a monk, but does not tell him, he commits an offense of wrong conduct. Sace passitvā na ācikkhati, āpatti dukkaṭassa. If the one who is told accepts from there regardless, he commits an offense of wrong conduct. Sace ācikkhite paṭiggaṇhāti, āpatti dukkaṭassa.
He should take it away and share it with the monks: Tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbanti: he should take it away when returning from almsround and then share it. paṭikkamanaṁ nīharitvā saṁvibhajitabbaṁ.
This is the proper procedure: Ayaṁ tattha sāmīcīti: this is the right method. ayaṁ tattha anudhammatā.

Permutations

If it is more than two or three bowlfuls, and he perceives it as more, and he accepts it, he commits an offense entailing confession. Atirekadvattipattapūre atirekasaññī paṭiggaṇhāti, āpatti pācittiyassa. If it is more than two or three bowlfuls, but he is unsure of it, and he accepts it, he commits an offense entailing confession. Atirekadvattipattapūre vematiko paṭiggaṇhāti, āpatti pācittiyassa. If it is more than two or three bowlfuls, but he perceives it as less, and he accepts it, he commits an offense entailing confession. Atirekadvattipattapūre ūnakasaññī paṭiggaṇhāti, āpatti pācittiyassa.

If it is less than two or three bowlfuls, but he perceives it as more, he commits an offense of wrong conduct. Ūnakadvattipattapūre atirekasaññī, āpatti dukkaṭassa. If it is less than two or three bowlfuls, but he is unsure of it, he commits an offense of wrong conduct. Ūnakadvattipattapūre vematiko, āpatti dukkaṭassa. If it is less than two or three bowlfuls, and he perceives it as less, there is no offense. Ūnakadvattipattapūre ūnakasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if he accepts two or three bowlfuls; dvattipattapūre paṭiggaṇhāti, if he accepts less than two or three bowlfuls; ūnakadvattipattapūre paṭiggaṇhāti, if they give anything that has not been prepared for sending away or as provisions for a journey; na paheṇakatthāya na pātheyyatthāya paṭiyattaṁ denti, if they give the leftovers from what was prepared for sending away or as provisions for a journey; paheṇakatthāya vā pātheyyatthāya vā paṭiyattasesakaṁ denti, if they give after the plans to travel have been canceled; gamane paṭippassaddhe denti, if it is from relatives; ñātakānaṁ, if it is from those who have given an invitation; pavāritānaṁ, if it is for the benefit of someone else; aññassatthāya, if it is by means of his own property; attano dhanena, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on Kāṇamātā, the fourth, is finished. Kāṇamātusikkhāpadaṁ niṭṭhitaṁ catutthaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing confession
The subchapter on eating

34. The training rule on Kāṇamātā

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time there was a female lay follower Kāṇamātā who had faith and confidence. She had a daughter, Kāṇā, who had been given in marriage to a man in a certain village.

On one occasion Kāṇā went to her mother’s house on some business. Kāṇā’s husband sent her a message: “Please come, Kāṇā, I want you back.” Kāṇamātā thought, “It’s shameful to go empty-handed,” and she baked some cookies. Just when the cookies were finished, an alms-collecting monk entered Kāṇamātā’s house, and she gave him some. After leaving, he told another monk, and he too was given cookies. And the same happened a third time. At that, all the cookies were gone.

A second time Kāṇā’s husband sent her the same message, and everything unfolded as before.

A third time he sent the same message, adding, “If Kāṇā doesn’t come, I’ll find another wife.” But once again all the cookies were given to monks. Kāṇā’s husband found another wife, and when Kāṇā heard what had happened, she cried.

Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to Kāṇamātā’s house where he sat down on the prepared seat. Kāṇamātā approached the Buddha, bowed, and sat down. The Buddha asked her why Kāṇā was crying, and she told him what had happened. After instructing, inspiring, and gladdening her with a teaching, the Buddha got up from his seat and left.

Soon afterwards a certain caravan was ready to go south from Rājagaha. An alms-collecting monk went up to that caravan to get almsfood, and a lay follower gave him flour products. After leaving, that monk told another monk, and he too was given flour products. And the same happened a third time. At that, all his provisions were gone.

That lay follower said to the other people in the caravan, “Sirs, please wait one day. I’ve given my provisions to the monks. I need to prepare more.”

“We can’t wait. The caravan is already on its way.” And they left.

After preparing provisions, that lay follower followed after the caravan, but he was robbed by thieves. People complained and criticized them, “How can the Sakyan monastics receive without moderation? This man gave to them, and then because he was following after the caravan he was robbed by thieves.”

The monks heard the complaints of those people and they told the Buddha. Soon afterwards he gave a teaching and addressed the monks: “Well then, monks, I will lay down a training rule for the following ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. And, monks, this training rule should be recited like this:

Final ruling

Definitions

A monk goes to a family:: a family: there are four kinds of families: the aristocratic family, the brahmin family, the merchant family, the worker family.
Goes to:: he has gone there.
Cookies:: whatever has been prepared for the purpose of sending away.
Crackers:: whatever has been prepared as provisions for a journey.
Is invited to take:: “Take as much as you like.”
If he wishes:: if he desires.
He may accept two or three bowlfuls:: two or three bowlfuls can be accepted.
If he accepts more than that:: when he accepts more than that, he commits an offense entailing confession.
If he accepts two or three bowlfuls:: leaving that place and seeing a monk, he should tell him, “I’ve accepted two or three bowlfuls from such-and-such a place; don’t accept anything from there.” If he sees a monk, but does not tell him, he commits an offense of wrong conduct. If the one who is told accepts from there regardless, he commits an offense of wrong conduct.
He should take it away and share it with the monks:: he should take it away when returning from almsround and then share it.
This is the proper procedure:: this is the right method.

Permutations

If it is more than two or three bowlfuls, and he perceives it as more, and he accepts it, he commits an offense entailing confession. If it is more than two or three bowlfuls, but he is unsure of it, and he accepts it, he commits an offense entailing confession. If it is more than two or three bowlfuls, but he perceives it as less, and he accepts it, he commits an offense entailing confession.

If it is less than two or three bowlfuls, but he perceives it as more, he commits an offense of wrong conduct. If it is less than two or three bowlfuls, but he is unsure of it, he commits an offense of wrong conduct. If it is less than two or three bowlfuls, and he perceives it as less, there is no offense.

Non-offenses

There is no offense: if he accepts two or three bowlfuls; if he accepts less than two or three bowlfuls; if they give anything that has not been prepared for sending away or as provisions for a journey; if they give the leftovers from what was prepared for sending away or as provisions for a journey; if they give after the plans to travel have been canceled; if it is from relatives; if it is from those who have given an invitation; if it is for the benefit of someone else; if it is by means of his own property; if he is insane; if he is the first offender.

The training rule on Kāṇamātā, the fourth, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Bhojanavagga

34. Kāṇamātusikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena kāṇamātā upāsikā saddhā hoti pasannā. Kāṇā gāmake aññatarassa purisassa dinnā hoti.

Atha kho kāṇā mātugharaṁ agamāsi kenacideva karaṇīyena. Atha kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgatan”ti. Atha kho kāṇamātā upāsikā “kismiṁ viya rittahatthaṁ gantun”ti pūvaṁ paci. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṁ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. Yathāpaṭiyattaṁ pūvaṁ parikkhayaṁ agamāsi.

Dutiyampi kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgatan”ti. Dutiyampi kho kāṇamātā upāsikā “kismiṁ viya rittahatthaṁ gantun”ti pūvaṁ paci. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṁ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. Yathāpaṭiyattaṁ pūvaṁ parikkhayaṁ agamāsi.

Tatiyampi kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgataṁ. Sace kāṇā nāgacchissati, ahaṁ aññaṁ pajāpatiṁ ānessāmī”ti. Tatiyampi kho kāṇamātā upāsikā kismiṁ viya rittahatthaṁ gantunti pūvaṁ paci. Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṁ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi. Yathāpaṭiyattaṁ pūvaṁ parikkhayaṁ agamāsi. Atha kho kāṇāya sāmiko aññaṁ pajāpatiṁ ānesi. Assosi kho kāṇā—“tena kira purisena aññā pajāpati ānītā”ti. Sā rodantī aṭṭhāsi.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kāṇamātāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho kāṇamātā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho kāṇamātaraṁ upāsikaṁ bhagavā etadavoca—“kissāyaṁ kāṇā rodatī”ti? Atha kho kāṇamātā upāsikā bhagavato etamatthaṁ ārocesi. Atha kho bhagavā kāṇamātaraṁ upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Tena kho pana samayena aññataro sattho rājagahā paṭiyālokaṁ gantukāmo hoti. Aññataro piṇḍacāriko bhikkhu taṁ satthaṁ piṇḍāya pāvisi. Aññataro upāsako tassa bhikkhuno sattuṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi sattuṁ dāpesi. So nikkhamitvā aññassa ācikkhi. Tassapi sattuṁ dāpesi. Yathāpaṭiyattaṁ pātheyyaṁ parikkhayaṁ agamāsi.

Atha kho so upāsako te manusse etadavoca—“ajjaṇho, ayyā, āgametha, yathāpaṭiyattaṁ pātheyyaṁ ayyānaṁ dinnaṁ. Pātheyyaṁ paṭiyādessāmī”ti.

“Nāyyo sakkā āgametuṁ, payāto sattho”ti agamaṁsu.

Atha kho tassa upāsakassa pātheyyaṁ paṭiyādetvā pacchā gacchantassa corā acchindiṁsu. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti. Ayaṁ imesaṁ datvā pacchā gacchanto corehi acchinno”ti.

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… vinayānuggahāya. Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Bhikkhuṁ paneva kulaṁ upagataṁ pūvehi vā manthehi vā abhihaṭṭhuṁ pavāreyya, ākaṅkhamānena bhikkhunā dvattipattapūrā paṭiggahetabbā tato ce uttari paṭiggaṇheyya pācittiyaṁ. Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbaṁ. Ayaṁ tattha sāmīcī”ti.

Bhikkhuṁ paneva kulaṁ upagatanti: kulaṁ nāma cattāri kulāni—khattiyakulaṁ, brāhmaṇakulaṁ, vessakulaṁ, suddakulaṁ.
Upagatanti: tattha gataṁ.
Pūvaṁ nāma: yaṁ kiñci paheṇakatthāya paṭiyattaṁ.
Manthaṁ nāma: yaṁ kiñci pātheyyatthāya paṭiyattaṁ.
Abhihaṭṭhuṁ pavāreyyāti: yāvatakaṁ icchasi tāvatakaṁ gaṇhāhīti.
Ākaṅkhamānenāti: icchamānena.
Dvattipattapūrā paṭiggahetabbāti: dvetayo pattapūrā paṭiggahetabbā.
Tato ce uttari paṭigaṇheyyāti: tatuttari paṭiggaṇhāti, āpatti pācittiyassa.
Dvattipattapūre paṭiggahetvā: tato nikkhamantena bhikkhuṁ passitvā ācikkhitabbaṁ—“amutra mayā dvattipattapūrā paṭiggahitā, mā kho tattha paṭiggaṇhī”ti. Sace passitvā na ācikkhati, āpatti dukkaṭassa. Sace ācikkhite paṭiggaṇhāti, āpatti dukkaṭassa.
Tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbanti: paṭikkamanaṁ nīharitvā saṁvibhajitabbaṁ.
Ayaṁ tattha sāmīcīti: ayaṁ tattha anudhammatā.

Atirekadvattipattapūre atirekasaññī paṭiggaṇhāti, āpatti pācittiyassa. Atirekadvattipattapūre vematiko paṭiggaṇhāti, āpatti pācittiyassa. Atirekadvattipattapūre ūnakasaññī paṭiggaṇhāti, āpatti pācittiyassa.

Ūnakadvattipattapūre atirekasaññī, āpatti dukkaṭassa. Ūnakadvattipattapūre vematiko, āpatti dukkaṭassa. Ūnakadvattipattapūre ūnakasaññī, anāpatti.

Anāpatti—dvattipattapūre paṭiggaṇhāti, ūnakadvattipattapūre paṭiggaṇhāti, na paheṇakatthāya na pātheyyatthāya paṭiyattaṁ denti, paheṇakatthāya vā pātheyyatthāya vā paṭiyattasesakaṁ denti, gamane paṭippassaddhe denti, ñātakānaṁ, pavāritānaṁ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti.

Kāṇamātusikkhāpadaṁ niṭṭhitaṁ catutthaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on eating Bhojanavagga

34. The training rule on Kāṇamātā 34. Kāṇamātusikkhāpada

Origin story

“We can’t wait. The caravan is already on its way.” And they left. “Nāyyo sakkā āgametuṁ, payāto sattho”ti agamaṁsu.

Final ruling

Definitions

A monk goes to a family: Bhikkhuṁ paneva kulaṁ upagatanti: a family: there are four kinds of families: the aristocratic family, the brahmin family, the merchant family, the worker family. kulaṁ nāma cattāri kulāni—khattiyakulaṁ, brāhmaṇakulaṁ, vessakulaṁ, suddakulaṁ.
Goes to: Upagatanti: he has gone there. tattha gataṁ.
Cookies: Pūvaṁ nāma: whatever has been prepared for the purpose of sending away. yaṁ kiñci paheṇakatthāya paṭiyattaṁ.
Crackers: Manthaṁ nāma: whatever has been prepared as provisions for a journey. yaṁ kiñci pātheyyatthāya paṭiyattaṁ.
Is invited to take: Abhihaṭṭhuṁ pavāreyyāti: “Take as much as you like.” yāvatakaṁ icchasi tāvatakaṁ gaṇhāhīti.
If he wishes: Ākaṅkhamānenāti: if he desires. icchamānena.
He may accept two or three bowlfuls: Dvattipattapūrā paṭiggahetabbāti: two or three bowlfuls can be accepted. dvetayo pattapūrā paṭiggahetabbā.
If he accepts more than that: Tato ce uttari paṭigaṇheyyāti: when he accepts more than that, he commits an offense entailing confession. tatuttari paṭiggaṇhāti, āpatti pācittiyassa.
If he accepts two or three bowlfuls: Dvattipattapūre paṭiggahetvā: leaving that place and seeing a monk, he should tell him, “I’ve accepted two or three bowlfuls from such-and-such a place; don’t accept anything from there.” tato nikkhamantena bhikkhuṁ passitvā ācikkhitabbaṁ—“amutra mayā dvattipattapūrā paṭiggahitā, mā kho tattha paṭiggaṇhī”ti. If he sees a monk, but does not tell him, he commits an offense of wrong conduct. Sace passitvā na ācikkhati, āpatti dukkaṭassa. If the one who is told accepts from there regardless, he commits an offense of wrong conduct. Sace ācikkhite paṭiggaṇhāti, āpatti dukkaṭassa.
He should take it away and share it with the monks: Tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbanti: he should take it away when returning from almsround and then share it. paṭikkamanaṁ nīharitvā saṁvibhajitabbaṁ.
This is the proper procedure: Ayaṁ tattha sāmīcīti: this is the right method. ayaṁ tattha anudhammatā.

Permutations

Non-offenses

The training rule on Kāṇamātā, the fourth, is finished. Kāṇamātusikkhāpadaṁ niṭṭhitaṁ catutthaṁ.