四分律刪繁補闕行事鈔 2.105

2.105

The fifth precept on acting as a matchmaker. Six conditions constitute an offense: 1. A human male and female; 2. The perception of them as human; 3. Acting on the matter of marriage; 4. The perception of it as marriage; 5. Clear articulation; 6. Receiving the message, going, and reporting back; then an offense is incurred. The Vinaya text requires that all three occasions be fulfilled before establishing a saṃghāvaśeṣa: first, receiving the words; second, going there and stating them; third, returning and reporting back. If two are fulfilled, a sthūlātyaya is established; if one occasion is fulfilled, a duṣkṛta is established. If he receives the words and goes there to speak, but is told she is already married, or is dead, or taken away by thieves, it is a sthūlātyaya; if he is told she has leprosy or the like and reports back, it is a saṃghāvaśeṣa (because marriage may still occur later). Apart from the two orifices, matchmaking for other parts of the body is a sthūlātyaya; matchmaking between human males, animals, and so forth, are all duṣkṛtas. The Pañcavargika-vinaya states: If the proposal is rejected and he reports back, it is a sthūlātyaya. The Daśādhyāya-vinaya states: For an asexual man or woman, a woman whose orifices are merged into one, a barren woman, and so forth, all are sthūlātyayas. In this Vinaya, if bhikṣus perform a jñaptidvitīya-karman to appoint someone to arrange a marriage, all incur saṃghāvaśeṣa. Now if administrators announce to the saṃgha to arrange a marriage for a kappiyakāraka, supply wedding provisions, and ask the saṃgha to agree, all incur saṃghāvaśeṣa. If saṃgha property is used, all likewise commit a grave offense. The Mahāsāṃghika-vinaya states: Seeking fine horse breeds for another to mate is a sthūlātyaya; other animals are duṣkṛtas. The Pañcavargika-vinaya states: If for a male elder one hires a female servant, it is a sthūlātyaya (fearing subsequent sexual union); hiring a male for a female is also like this. The Daśādhyāya-vinaya and Vinayavibhāṣā say: Arranging a betrothal while in the womb, or matchmaking for oneself, are sthūlātyayas. The Dharmaguptaka Vinaya states: Matchmaking methods include spoken messages, letters, finger seals, or dispatching an emissary; as long as the sentiments are mutually understood, combining these into varied propositions, all constitute offenses. If a bhikṣu carries another's letter without reading it, or runs other errands for laypeople, both are duṣkṛtas. The Mahāsāṃghika-vinaya states: Urging a returned wife to go back early is a sthūlātyaya. In the Vinaya under non-offenses: if a man and woman had previously been intimate and later separated, reuniting them is permitted without offense. The Daśādhyāya-vinaya says: If a deed of separation has been made stating 'she is not my wife', but it has not yet been publicly declared, it is a sthūlātyaya; if the wifely rites have already ceased and there is no longer any interaction, yet he reunites them, it is a saṃghāvaśeṣa. In the Vinaya, carrying letters is permitted for one's parents, an ill faithful and diligent upāsaka, or one bound in prison, or for the affairs of the Buddha, Dharma, and Saṃgha, or the affairs of a sick bhikṣu; reading such letters and carrying them is without offense.