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The Compendium The Nuns’ Analysis Part two Summary of the previous six sections
As a result of consenting to physical contact, how many kinds of offenses does one commit? One commits five kinds of offenses: when a lustful nun consents to a lustful man taking hold of her anywhere below the collar bone but above the knees, she commits an offense entailing expulsion; when a monk makes physical contact, body with body, he commits an offense entailing suspension; when, with one’s own body, one makes physical contact with something connected to their body, one commits a serious offense; when, with something connected to one’s own body, one makes physical contact with something connected to their body, one commits an offense of wrong conduct; for tickling, one commits an offense entailing confession.
When it comes to these offenses, to how many of the four kinds of failure do they belong? In how many of the seven classes of offenses are they found? Through how many of the six kinds of originations of offenses do they originate? To which of the four kinds of legal issues do they belong? Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in five classes of offenses: they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. They originate in one way: from body and mind, not from speech. They belong to legal issues arising from an offense. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. …
As a result of asking for curd and then eating it, how many kinds of offenses does she commit? She commits two kinds of offenses: when she receives it with the intention of eating it, she commits an offense of wrong conduct; for every mouthful swallowed, she commits an offense entailing acknowledgment.
When it comes to these offenses, to how many of the four kinds of failure do they belong? In how many of the seven classes of offenses are they found? Through how many of the six kinds of originations of offenses do they originate? To which of the four kinds of legal issues do they belong? Through how many of the seven principles for settling legal issues are they settled? They belong to one kind of failure: failure in conduct. They are found in two classes of offenses: they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. They originate in four ways: from body, not from speech or mind; or from body and speech, not from mind; or from body and mind, not from speech; or from body, speech, and mind. They belong to legal issues arising from an offense. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
The summary of the previous six sections, the eighth, is finished. The eight sections on “as a result of” are finished.
The sixteen great sections of the Nuns’ Analysis are finished.
As a result of consenting to physical contact, how many kinds of offenses does one commit? One commits five kinds of offenses: when a lustful nun consents to a lustful man taking hold of her anywhere below the collar bone but above the knees, she commits an offense entailing expulsion; when a monk makes physical contact, body with body, he commits an offense entailing suspension; when, with one’s own body, one makes physical contact with something connected to their body, one commits a serious offense; when, with something connected to one’s own body, one makes physical contact with something connected to their body, one commits an offense of wrong conduct; for tickling, one commits an offense entailing confession.
When it comes to these offenses, to how many of the four kinds of failure do they belong? In how many of the seven classes of offenses are they found? Through how many of the six kinds of originations of offenses do they originate? To which of the four kinds of legal issues do they belong? Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in five classes of offenses: they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. They originate in one way: from body and mind, not from speech. They belong to legal issues arising from an offense. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. …
As a result of asking for curd and then eating it, how many kinds of offenses does she commit? She commits two kinds of offenses: when she receives it with the intention of eating it, she commits an offense of wrong conduct; for every mouthful swallowed, she commits an offense entailing acknowledgment.
When it comes to these offenses, to how many of the four kinds of failure do they belong? In how many of the seven classes of offenses are they found? Through how many of the six kinds of originations of offenses do they originate? To which of the four kinds of legal issues do they belong? Through how many of the seven principles for settling legal issues are they settled? They belong to one kind of failure: failure in conduct. They are found in two classes of offenses: they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. They originate in four ways: from body, not from speech or mind; or from body and speech, not from mind; or from body and mind, not from speech; or from body, speech, and mind. They belong to legal issues arising from an offense. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
The summary of the previous six sections, the eighth, is finished. The eight sections on “as a result of” are finished.
The sixteen great sections of the Nuns’ Analysis are finished.
Parivāra Bhikkhunivibhaṅga Dutiyabhāga 2.16 Samuccayavāra
Kāyasaṁsaggaṁ sādiyanapaccayā kati āpattiyo āpajjati? Kāyasaṁsaggaṁ sādiyanapaccayā pañca āpattiyo āpajjati. Avassutā bhikkhunī avassutassa purisapuggalassa adhakkhakaṁ ubbhajāṇumaṇḍalaṁ gahaṇaṁ sādiyati, āpatti pārājikassa; bhikkhu kāyena kāyaṁ āmasati, āpatti saṅghādisesassa; kāyena kāyapaṭibaddhaṁ āmasati, āpatti thullaccayassa; kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa; aṅgulipatodake pācittiyaṁ—kāyasaṁsaggaṁ sādiyanapaccayā imā pañca āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti? Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā? Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā—siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—kāyato ca cittato ca samuṭṭhanti, na vācato. Catunnaṁ adhikaraṇānaṁ āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti—siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca …pe….
Dadhiṁ viññāpetvā bhuñjanapaccayā kati āpattiyo āpajjati? Dadhiṁ viññāpetvā bhuñjanapaccayā dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pāṭidesanīyassa—dadhiṁ viññāpetvā bhuñjanapaccayā imā dve āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti? Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā? Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajanti—ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ dvīhi āpattikkhandhehi saṅgahitā—siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ catūhi samuṭṭhānehi samuṭṭhanti—siyā kāyato samuṭṭhanti, na vācato na cittato; siyā kāyato ca vācato ca samuṭṭhanti, na cittato; siyā kāyato ca cittato ca samuṭṭhanti na vācato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti—siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena cāti.
Samuccayavāro niṭṭhito aṭṭhamo. Aṭṭha paccayavārā niṭṭhitā. (…)
Bhikkhunivibhaṅge soḷasa mahāvārā niṭṭhitā.
Kāyasaṁsaggaṁ sādiyanapaccayā kati āpattiyo āpajjati? Kāyasaṁsaggaṁ sādiyanapaccayā pañca āpattiyo āpajjati. Avassutā bhikkhunī avassutassa purisapuggalassa adhakkhakaṁ ubbhajāṇumaṇḍalaṁ gahaṇaṁ sādiyati, āpatti pārājikassa; bhikkhu kāyena kāyaṁ āmasati, āpatti saṅghādisesassa; kāyena kāyapaṭibaddhaṁ āmasati, āpatti thullaccayassa; kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa; aṅgulipatodake pācittiyaṁ—kāyasaṁsaggaṁ sādiyanapaccayā imā pañca āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti? Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā? Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā—siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—kāyato ca cittato ca samuṭṭhanti, na vācato. Catunnaṁ adhikaraṇānaṁ āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti—siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca …pe….
Dadhiṁ viññāpetvā bhuñjanapaccayā kati āpattiyo āpajjati? Dadhiṁ viññāpetvā bhuñjanapaccayā dve āpattiyo āpajjati. “Bhuñjissāmī”ti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pāṭidesanīyassa—dadhiṁ viññāpetvā bhuñjanapaccayā imā dve āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti? Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā? Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajanti—ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ dvīhi āpattikkhandhehi saṅgahitā—siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ catūhi samuṭṭhānehi samuṭṭhanti—siyā kāyato samuṭṭhanti, na vācato na cittato; siyā kāyato ca vācato ca samuṭṭhanti, na cittato; siyā kāyato ca cittato ca samuṭṭhanti na vācato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti—siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena cāti.
Samuccayavāro niṭṭhito aṭṭhamo. Aṭṭha paccayavārā niṭṭhitā. (…)
Bhikkhunivibhaṅge soḷasa mahāvārā niṭṭhitā.
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