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34. Kāṇamātusikkhāpada

The training rule on Kāṇamātā

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Tena kho pana samayena kāṇamātā upāsikā saddhā hoti pasannā.
At that time there was a female lay follower Kāṇamātā who had faith and confidence.

Kāṇā gāmake aññatarassa purisassa dinnā hoti.
She had a daughter, Kāṇā, who had been given in marriage to a man in a certain village.

Atha kho kāṇā mātugharaṁ agamāsi kenacideva karaṇīyena.
On one occasion Kāṇā went to her mother’s house on some business.

Atha kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgatan”ti.
Kāṇā’s husband sent her a message: “Please come, Kāṇā, I want you back.”

Atha kho kāṇamātā upāsikā “kismiṁ viya rittahatthaṁ gantun”ti pūvaṁ paci.
Kāṇamātā thought, “It’s shameful to go empty-handed,” and she baked some pastries.

Pakke pūve aññataro piṇḍacāriko bhikkhu kāṇamātāya upāsikāya nivesanaṁ pāvisi. Atha kho kāṇamātā upāsikā tassa bhikkhuno pūvaṁ dāpesi.
Just when the pastries were finished, an alms-collecting monk entered Kāṇamātā’s house, and she gave him some.

So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi.
After leaving, he told another monk, and he too was given pastries.

So nikkhamitvā aññassa ācikkhi. Tassapi pūvaṁ dāpesi.
And the same happened a third time.

Yathāpaṭiyattaṁ pūvaṁ parikkhayaṁ agamāsi.
At that, all the pastries were gone.

Dutiyampi kho kāṇāya sāmiko kāṇāya santike dūtaṁ pāhesi—“āgacchatu kāṇā, icchāmi kāṇāya āgatan”ti.
A second time Kāṇā’s husband sent her the same message, and everything unfolded as before.

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.
A third time he sent the same message,

Sace kāṇā nāgacchissati, ahaṁ aññaṁ pajāpatiṁ ānessāmī”ti.
adding, “If Kāṇā doesn’t come, I’ll find another wife.”

Tatiyampi kho kāṇamātā upāsikā kismiṁ viya rittahatthaṁ gantunti pūvaṁ paci.
But once again all the pastries were given to monks.

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.
Kāṇā’s husband found another wife,

Assosi kho kāṇā—“tena kira purisena aññā pajāpati ānītā”ti. Sā rodantī aṭṭhāsi.
And when Kāṇā heard what had happened, she cried.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kāṇamātāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
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 kāṇamātā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Kāṇamātā approached the Buddha, bowed, and sat down.

Ekamantaṁ nisinnaṁ kho kāṇamātaraṁ upāsikaṁ bhagavā etadavoca—“kissāyaṁ kāṇā rodatī”ti? Atha kho kāṇamātā upāsikā bhagavato etamatthaṁ ārocesi.
The Buddha asked her why Kāṇā was crying, and she told him what had happened.

Atha kho bhagavā kāṇamātaraṁ upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
After instructing, inspiring, and gladdening her with a teaching, the Buddha got up from his seat and left.

Tena kho pana samayena aññataro sattho rājagahā paṭiyālokaṁ gantukāmo hoti.
Soon afterwards a certain caravan was ready to go south from Rājagaha.

Aññataro piṇḍacāriko bhikkhu taṁ satthaṁ piṇḍāya pāvisi.
An alms-collecting monk went up to that caravan to get almsfood,

Aññataro upāsako tassa bhikkhuno sattuṁ dāpesi.
and a lay follower gave him flour products.

So nikkhamitvā aññassa ācikkhi. Tassapi 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.

Yathāpaṭiyattaṁ pātheyyaṁ parikkhayaṁ agamāsi.
At that, all his provisions were gone.

Atha kho so upāsako te manusse etadavoca—
That lay follower said to the other people in the caravan,

“ajjaṇho, ayyā, āgametha, yathāpaṭiyattaṁ pātheyyaṁ ayyānaṁ dinnaṁ.
“Sirs, please wait one day. I’ve given my provisions to the monks.

Pātheyyaṁ paṭiyādessāmī”ti.
I need to prepare more.”

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

Atha kho tassa upāsakassa pātheyyaṁ paṭiyādetvā pacchā gacchantassa corā acchindiṁsu.
After preparing provisions, that lay follower followed after the caravan, but he was robbed by thieves.

Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,

“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti.
“How can the Sakyan monastics receive without moderation?

Ayaṁ imesaṁ datvā pacchā gacchanto corehi acchinno”ti.
This man gave to them, and then because he was following after the caravan he was robbed by thieves.”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
and they told the Buddha.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards he gave a teaching and addressed the monks:

“tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—
“Well then, monks, I will lay down a training rule for the following ten reasons:

saṅghasuṭṭhutāya, saṅghaphāsutāya …pe… vinayānuggahāya.
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.

Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
And, monks, this training rule should be recited like this:

“Bhikkhuṁ paneva kulaṁ upagataṁ pūvehi vā manthehi vā abhihaṭṭhuṁ pavāreyya, ākaṅkhamānena bhikkhunā dvattipattapūrā paṭiggahetabbā tato ce uttari paṭiggaṇheyya pācittiyaṁ.
‘If a monk goes to a family and is invited to take pastries or baked goods, he may accept two or three bowlfuls if he wishes. If he accepts more than that, he commits an offense entailing confession.

Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbaṁ. Ayaṁ tattha sāmīcī”ti.
If he accepts two or three bowlfuls, he should take it away and share it with the monks. This is the proper procedure.’”

Bhikkhuṁ paneva kulaṁ upagatanti
A monk goes to a family:

kulaṁ nāma cattāri kulāni—khattiyakulaṁ, brāhmaṇakulaṁ, vessakulaṁ, suddakulaṁ.
a family: there are four kinds of families: the aristocratic family, the brahmin family, the merchant family, the worker family.

Upagatanti
Goes to:

tattha gataṁ.
he has gone there.

Pūvaṁ nāma
Pastries:

yaṁ kiñci paheṇakatthāya paṭiyattaṁ.
whatever has been prepared for the purpose of sending away.

Manthaṁ nāma
Baked goods:

yaṁ kiñci pātheyyatthāya paṭiyattaṁ.
whatever has been prepared as provisions for a journey.

Abhihaṭṭhuṁ pavāreyyāti
Is invited to take:

yāvatakaṁ icchasi tāvatakaṁ gaṇhāhīti.
“Take as much as you like.”

Ākaṅkhamānenāti
If he wishes:

icchamānena.
if he desires.

Dvattipattapūrā paṭiggahetabbāti
He may accept two or three bowlfuls:

dvetayo pattapūrā paṭiggahetabbā.
two or three bowlfuls can be accepted.

Tato ce uttari paṭigaṇheyyāti
If he accepts more than that:

tatuttari paṭiggaṇhāti, āpatti pācittiyassa.
when he accepts more than that, he commits an offense entailing confession.

Dvattipattapūre paṭiggahetvā
If he accepts two or three bowlfuls:

tato nikkhamantena bhikkhuṁ passitvā ācikkhitabbaṁ—“amutra mayā dvattipattapūrā paṭiggahitā, mā kho tattha paṭiggaṇhī”ti.
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.”

Sace passitvā na ācikkhati, āpatti dukkaṭassa.
If he sees a monk, but does not tell him, he commits an offense of wrong conduct.

Sace ācikkhite paṭiggaṇhāti, āpatti dukkaṭassa.
If the one who is told accepts from there regardless, he commits an offense of wrong conduct.

Tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbanti
He should take it away and share it with the monks:

paṭikkamanaṁ nīharitvā saṁvibhajitabbaṁ.
he should take it away when returning from almsround and then share it.

Ayaṁ tattha sāmīcīti
This is the proper procedure:

ayaṁ tattha anudhammatā.
this is the right method.

Atirekadvattipattapūre atirekasaññī paṭiggaṇhāti, āpatti pācittiyassa.
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 vematiko 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 ūnakasaññī 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.

Ūnakadvattipattapūre atirekasaññī, āpatti dukkaṭassa.
If it is less than two or three bowlfuls, but he perceives it as more, he commits an offense of wrong conduct.

Ūnakadvattipattapūre vematiko, 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 ūnakasaññī, anāpatti.
If it is less than two or three bowlfuls, and he perceives it as less, there is no offense.

Anāpatti—
There is no offense:

dvattipattapūre paṭiggaṇhāti,
if he accepts two or three bowlfuls;

ūnakadvattipattapūre paṭiggaṇhāti,
if he accepts less than two or three bowlfuls;

na paheṇakatthāya na pātheyyatthāya paṭiyattaṁ denti,
if they give anything that has not been prepared for sending away or as provisions for a journey;

paheṇakatthāya vā pātheyyatthāya vā paṭiyattasesakaṁ denti,
if they give the leftovers from what was prepared for sending away or as provisions for a journey;

gamane paṭippassaddhe denti,
if they give after the plans to travel have been canceled;

ñātakānaṁ,
if it is from relatives;

pavāritānaṁ,
if it is from those who have given an invitation;

aññassatthāya,
if it is for the benefit of someone else;

attano dhanena,
if it is by means of his own property;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

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