四分律行事鈔資持記 2.515

2.515

五中，《十誦》二相。指腹者未生而媒。古記，準俗算法，預占胎中男女；學者無知，便對俗女輪珠計數，以為己能。且無學射事，尚致俗譏；何況盲愚，復憑世術。高達有恥，聞而革之。《四分》中，初列四法。律有五種，此闕現相；疏云：若使及書，言中自了；指印現相，必假言通等。言指印者，舊云：手墨印紙，約橫竪文以表其意；或云：西人指上貫印，持以為信；然無所據，未知孰是。參互作句者，律以五法，歷於三時，交絡作句；今略引示：（先以遣使傳語參自作為四句）一自受語自往自還，二自受語自往遣使報，三自受語遣使往自還報，四自受語遣使往遣使報。（次以遣使持書參自作為四句）一自受語自作書往自持書報，二自受語自作書往遣使持書報，三自受語遣使持書往自持書報，四自受語遣使持書往遣使持書報；指印現相各四句亦如是（竝法上持書參之）；餘句廣在律文，不復繁引。無問交參，但使三時具者，一切皆殘；具二皆蘭，具一竝吉；則不勞作句，無不通達。若下，因制二事非道所宜。事通一切，不局媒嫁。文制不看，看知可不，容有開持；如不犯所明。

In the fifth, there are two marks from the *Daśādhyāya-vinaya*. "Pointing to the belly" means matchmaking before birth. An ancient record states that based on secular divination methods, one predicted in advance whether the fetus was male or female; ignorant students would then turn counting beads before secular women to calculate, considering it their own skill. Now, even without learning archery one still incurs worldly ridicule; how much more so for the blind and foolish to rely on worldly arts! Those of noble character who have a sense of shame should reform upon hearing this. In the *Dharmaguptaka*, first four methods are listed. The Vinaya has five kinds; this omits making physical gestures. The Commentary says: if sending a messenger or writing a letter, it is understood through the words; finger-seals and physical gestures must rely on speech to convey, etc. Regarding "finger-seals," an old [commentary] says: marking paper with ink from the hand, using horizontal and vertical lines to express the intention; or another says: Westerners wore seals on their fingers, presenting them as a token of trust; yet there is no evidence, and it is not known which is correct. Constructing permutations: the Vinaya takes the five methods across the three periods and interweaves them into permutations; here we briefly cite and show them: (First, permuting sending a messenger to convey words with acting oneself makes four propositions:) 1. Personally receiving the words, personally going, and personally returning; 2. Personally receiving the words, personally going, and sending a messenger to report back; 3. Personally receiving the words, sending a messenger to go, and personally returning to report back; 4. Personally receiving the words, sending a messenger to go, and sending a messenger to report back. (Next, permuting sending a messenger carrying a letter with acting oneself makes four propositions:) 1. Personally receiving the words, personally writing a letter and going, and personally carrying the letter to report back; 2. Personally receiving the words, personally writing a letter and going, and sending a messenger carrying a letter to report back; 3. Personally receiving the words, sending a messenger carrying a letter to go, and personally carrying the letter to report back; 4. Personally receiving the words, sending a messenger carrying a letter to go, and sending a messenger carrying a letter to report back. Finger-seals and physical gestures each have four propositions likewise (all permuted after the model of carrying a letter above); the remaining propositions are extensive in the Vinaya text and will not be cited in cumbersome detail. Regardless of how they interweave, as long as the three periods are complete, all are saṃghāvaśeṣa; having two, all are sthūlātyaya; having one, all are duṣkṛta; thus without the labor of constructing permutations, everything is understood. From "if..." downward, it incidentally prohibits two matters as unbefitting the path. This applies to everything generally, not confined to matchmaking. The text prohibits looking; looking to know whether it is permissible may allow for exceptions and maintenance, as clarified under non-offenses.