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Theravāda Vinaya Theravāda Collection on Monastic Law
Mahāvibhaṅga The Great Analysis
Sekhiyakaṇḍa The chapter on training
Kabaḷavagga The subchapter on mouthfuls
42. Dutiyaanāhaṭasikkhāpada Putting whole hand in mouth
Origin story
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 chabbaggiyā bhikkhū bhuñjamānā sabbaṁ hatthaṁ mukhe pakkhipanti …pe…. At that time the monks from the group of six put their whole hand in their mouths while eating. …
Final ruling
“Na bhuñjamāno sabbaṁ hatthaṁ mukhe pakkhipissāmīti sikkhā karaṇīyā”ti. “‘I will not put my whole hand in my mouth while eating,’ this is how you should train.” According to the sub-commentary, Sp-yoj 2.618, the whole hand refers to the five fingers: pañcaṅguliṁ sandhāya vuttaṁ, “It is said with regard to the five fingers.” The same point is made at Kkh-pṭ: Sakalaṁ hatthanti sakalā aṅguliyo, “The whole hand means all the fingers.”
Na bhuñjamānena sabbo hattho mukhe pakkhipitabbo. One should not put one’s whole hand in one’s mouth while eating.
Yo anādariyaṁ paṭicca bhuñjamāno sabbaṁ hatthaṁ mukhe pakkhipati, āpatti dukkaṭassa. If a monk, out of disrespect, puts his whole hand in his mouth while eating, he commits an offense of wrong conduct.
Non-offenses
Anāpatti—There is no offense:
asañcicca …pe… if it is unintentional;
if he is not mindful;
if he does not know;
if he is sick;
if there is an emergency;
if he is insane;
ādikammikassāti. if he is the first offender.
Dutiyasikkhāpadaṁ niṭṭhitaṁ. The second training rule is finished.