四分戒本疏卷第一．第二．第三 2.12

2.12

若比丘往來彼此媒嫁持男意語女持女意語男若為成婦事若為私通事乃至須臾頃僧伽婆尸沙　此滿足戒本文有五句。初列後釋。言初列者。一犯人。二往來者。三彼此所媒境界。四正作媒嫁事。五結罪　所言釋者。初句可知。言往來者。可得和合是。言彼此謂媒境界。男女互為彼此。先舉數列名。女有二十種。母護父護父母護。兄護姊護兄姊護。自護法護姓護。宗親護。自樂婢。與衣婢與財婢。同作業婢。水所標婢。不輸稅婢。放去婢。容作婢。他護婢。邊方得婢是。次釋名義。母護者母所保。父護者父所保。父母護兄護姊護兄姊護亦如是。自護者身得自在。法護者修梵行。姓護者不與卑下姓。宗親護者為宗親所保。自樂為婢者樂為他作婢。與衣者與衣為價。與財者乃至與一錢為價。同業者同供作業。水所漂者水中救得。不輸稅者若不取輸稅。放去婢者若買得若家生。客作者雇錢使。他護者受他華鬘為要。邊方得者杪劫得。後結是為二十。男亦如是。第四句正作媒嫁事者。父有二　初媒業亦成婦等是所傳之意。二乃至須臾頃者。謂暫時交會亦得僧殘。二十念為一瞬頃。二十瞬為一彈指頃。二十彈指頃為一羅頃。二十羅頃為一須臾。日極長時十八須臾。夜十二須臾。夜極長十八須臾。晝短十二須臾。言僧殘者。是結犯句。輕重有三。初使義具三犯殘。二自受語往彼不報具二闕一犯蘭。三受語不往彼具一闕二犯吉。故律云。若初語吉羅。往說不報偷蘭。若還報者僧殘。若使若遣書指印現相。隨媒多少說而了了。隨其往返一一僧殘。若不了者偷蘭。五分受男語吉。語彼不許還報蘭。許還報殘。不同四分。但具三時殘。一受語。二往彼陳。三還報。除二道已媒餘身分者蘭。若諸比丘白二羯磨差人媒嫁一切僧殘。今知事白僧媒嫁淨人供給婚具問僧同和一切僧殘。若用僧物犯重十誦。伽論云。若指腹為媒及自媒者偷蘭。若不能男女若道合一道女石女等一切偷蘭。若媒人男畜生等並吉。僧祇為他求好馬種和合故偷蘭。餘畜吉羅。不犯中律。若男女先已通後雜別還和合者。開不犯。又云。不得為白衣作使。不得持他書往而不看。若為報恩。若生善。若滅惡。及佛法僧事一切看書持往不犯。

"If a monk goes back and forth acting as a match-maker between this party and that, conveying a man's intentions to a woman, or conveying a woman's intentions to a man, whether to bring about marriage or for an illicit liaison, even for a momentary instant—it is a saṃghāvaśeṣa." This complete Prātimokṣa text has five clauses: first the listing, afterward the explanation. In the listing: (1) the offender; (2) going back and forth; (3) the object match-made, this party and that; (4) actually carrying out the act of match-making; (5) determination of the offense. In the explanation: the first clause is self-evident. "Going back and forth" means that union may be accomplished. "This party and that" refers to the objects of match-making, man and woman serving mutually as this and that. First, we enumerate the count and list the names: There are twenty kinds of women: protected by mother, protected by father, protected by both father and mother, protected by elder brother, protected by elder sister, protected by both elder brother and sister, self-protected, protected by the Dharma, protected by clan, protected by kinsmen; a maidservant who is willing, a maidservant bought with clothes, a maidservant bought with wealth, a maidservant who works together, a maidservant rescued from floating in water, a maidservant exempt from tax, a maidservant released, a hired maidservant, a maidservant protected by another, and a maidservant obtained from a border region. Next, explaining their names and meanings: "Protected by mother" means safeguarded by the mother; "protected by father" means safeguarded by the father; "protected by both father and mother," "protected by elder brother," "protected by elder sister," and "protected by both elder brother and sister" are also like this. "Self-protected" means having bodily independence. "Protected by the Dharma" means cultivating the brahma-conduct. "Protected by clan" means not being given to a low caste. "Protected by kinsmen" means safeguarded by relatives. "A maidservant who is willing" means one who delights in being a maidservant to another. "Bought with clothes" means the price was clothes. "Bought with wealth" means the price was down to a single coin. "Working together" means jointly performing service. "Rescued from floating in water" means saved from the water. "Exempt from tax" means one from whom no taxes are collected. "A maidservant released" means either purchased or born in the household. "A hired maidservant" means employed for wages. "Protected by another" means bound by receiving another's garland. "Obtained from a border region" means acquired by plundering. Concluding afterward: these are the twenty. Men are also like this. The fourth clause, "actually carrying out the act of match-making," has two parts: first, the match-making act, which is "bringing about marriage, etc.," this being the conveyed intention; second, "even for a momentary instant," which means even a temporary union also incurs a saṃghāvaśeṣa. Twenty moments of thought make an instant (kṣaṇa); twenty instants make a finger-snap; twenty finger-snaps make an ālikṣaṇa; twenty ālikṣaṇas make a muhūrta. When the day is at its longest, it is eighteen muhūrtas, and the night twelve muhūrtas; when the night is at its longest, it is eighteen muhūrtas, and the day is short, being twelve muhūrtas. "Saṃghāvaśeṣa" is the clause fixing the offense. In severity, there are three: First, when the function of acting as a go-between fulfills all three [steps], one incurs a saṃghāvaśeṣa. Second, if one receives words and goes to the other party but does not report back, fulfilling two and lacking one, one incurs a sthūlāccaya. Third, if one receives words and does not go to the other party, fulfilling one and lacking two, one incurs a duṣkṛta. Therefore the Vinaya states: "At the initial word, a duṣkṛta; going and speaking without reporting back, a sthūlāccaya; if one reports back, a saṃghāvaśeṣa." Whether by oneself, by sending a letter, by finger-sign, or by manifesting a sign, according to the extent of the match-making spoken clearly, corresponding to each round of going and returning, there is each time a saṃghāvaśeṣa. If not clearly understood, it is a sthūlāccaya. In the Mahīśāsaka Vinaya, receiving a man's words is a duṣkṛta; speaking to the other who does not consent, and reporting back, is a sthūlāccaya; consenting and reporting back is a saṃghāvaśeṣa. It differs from the Dharmaguptaka, which incurs a saṃghāvaśeṣa only when all three steps are fulfilled: 1. receiving the words; 2. going there and stating them; 3. reporting back. Match-making for other bodily parts apart from the two paths is a sthūlāccaya. If monks, by a two-motion karmavācanā, depute someone to arrange a marriage, all incur a saṃghāvaśeṣa. In modern times, if the duty-monk informs the Saṃgha to arrange a marriage for a kappiyakāra, supplying wedding equipment, and asks the Saṃgha to agree in harmony, all incur a saṃghāvaśeṣa. If Saṃgha property is used, it incurs a grave offense according to the Sarvāstivāda Vinaya. The Mātṛkā says: Arranging a marriage for an unborn fetus or match-making for oneself is a sthūlāccaya. For those incapable of sex, or women whose two paths are joined as one path, barren women, etc., all are sthūlāccayas. Match-making for a human male and an animal, etc., are all duṣkṛtas. In the Mahāsāṃghika Vinaya, bringing about union for the sake of another seeking a good breed of horse is a sthūlāccaya; other animals are duṣkṛtas. Under non-offenses, the Vinaya states: If a man and woman had already had relations before, were subsequently separated, and are brought back together, it is permissible without offense. It also states: One must not serve as a messenger for a layperson. One must not carry another's letter without reading it. If it is to repay kindness, to produce good, to eliminate evil, or for affairs of the Buddha, Dharma, or Saṃgha, in all cases reading the letter and carrying it incurs no offense.