The Compendium The Nuns’ Analysis Part one Summary of the previous six sections

When a lustful nun consents to a lustful man making physical contact with her, how many kinds of offenses does she commit? She commits three kinds of offenses: when she consents to him taking hold of her anywhere below the collar bone but above the knees, she commits an offense entailing expulsion; when she consents to him taking hold of her above the collar bone or below the knees, she commits a serious offense; when she consents to him taking hold of something connected to her body, she commits an offense of wrong conduct.

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 three classes of offenses: they may be in the class of offenses entailing expulsion; they may be in the class of serious offenses; 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. …

When 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.

Parivāra Bhikkhunivibhaṅga Paṭhamabhāga 2.8 Samuccayavāra

Avassutā bhikkhunī avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyantī kati āpattiyo āpajjati? Avassutā bhikkhunī avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyantī tisso āpattiyo āpajjati. Adhakkhakaṁ ubbhajāṇumaṇḍalaṁ gahaṇaṁ sādiyati, āpatti pārājikassa; ubbhakkhakaṁ adhojāṇumaṇḍalaṁ gahaṇaṁ sādiyati, āpatti thullaccayassa; kāyapaṭibaddhaṁ gahaṇaṁ sādiyati, āpatti dukkaṭassa—avassutā bhikkhunī avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyantī imā tisso 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 tīhi āpattikkhandhehi saṅgahitā—siyā pārājikāpattikkhandhena, siyā thullaccayāpattikkhandhena, 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 bhuñjantī kati āpattiyo āpajjati? Dadhiṁ viññāpetvā bhuñjantī dve āpattiyo āpajjati. Bhuñjissāmīti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pāṭidesanīyassa—dadhiṁ viññāpetvā bhuñjantī 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 ca.

Samuccayavāro niṭṭhito aṭṭhamo.