律戒本疏 1.9

1.9

第五媒嫁　加羅比丘聽明利根。未出家時常為人斷疑。媒通男女。出家之後猶故不捨。因是結戒。雖不自行而過亦眾多。一多欲當事自妨正業。二令人忿惱毀滅佛法。三長他欲惡增其生死故。出家之人所不應為女人有十四種守護。父母兄弟姊妹守護。舅姑親理護。姓護自護法護天護。或持男家意至女家。或持女家意至男家。隨初受語處名主人。或自受主人語。或從使受。或從使使受或自語彼。或使語彼。或使使語彼。或自還報主人。或使使還報。三種語彼。三種還報時一一重偷。悉未犯僧殘。又云。三種受語時輕偷。凡媒通男女。要彼男女交會時乃犯僧殘。已未會重偷。方便將媒輕偷。媒二男非殘。已交會重偷。未會突。若父母惰雖和合如始犯重偷。方便和合輕偷。以相瞋故犯偷。若無瞋共要永斷還和合犯殘。若姊妹等親直可犯突。作方便說應不應輕偷。便欲和合輕偷。有七種婦。三種根本婦。一二親以水澆夫手手授與之。財貨嫁取。三伐國得之。若天違之未與手書。還為和合重偷。若與手書婦直都絕還令和合犯僧殘。餘四種。一自來得。二以衣食得。三生合得。四暫得。非根本得。故去住自任婦。若一都絕不須手書。所以別也。為和合故犯僧殘。未絕和之重偷。受賤人語語貴人還報賤人重偷者。一以錯故。二以貧賤終無成事。若受他語解畜旨還報僧殘。僧殘者明交會時也。不解畜旨不犯。不犯者如言共供養三寶比也。受畜旨不受語重偷。貨錢為令成犯輕偷。

Fifth: Matchmaking.
Monk Kāla was clever and of sharp faculties. Before leaving household life, he constantly resolved doubts for others, acting as a go-between connecting men and women. After leaving household life, he still did not abandon it. On this account, the precept was formulated. Although one does not practice [lust] oneself, the faults are also manifold: first, with much desire and taking on worldly affairs, one hinders one's own proper practice; second, it causes people resentment and vexation, destroying the Buddha-Dharma; third, it nurtures others' desire and evil, increasing their cycle of birth and death; therefore, it is what a home-leaver should not do. A woman has fourteen kinds of guardians: guarded by father, mother, brothers, sisters; guarded by father-in-law, mother-in-law, relatives, or clan; protected by clan, self-protected, protected by Dharma, and protected by devas. One either carries the intention of the man's family to the woman's family, or carries the intention of the woman's family to the man's family. Whichever place one first receives words from is called the principal. One either receives the principal's words oneself, receives them from a messenger, or receives them from a sub-messenger; and one either speaks to the other party oneself, sends a messenger to speak to the other party, or sends a sub-messenger to speak to the other party; and one either reports back to the principal oneself, or sends a sub-messenger to report back. At the times of the three ways of speaking to the other party and the three ways of reporting back, each is a grave sthūlāccaya; none has yet committed a saṃghāvaśeṣa. It is also said: at the times of the three ways of receiving words, it is a light sthūlāccaya. Whenever one acts as a go-between connecting a man and a woman, it is only when that man and woman copulate that one commits a saṃghāvaśeṣa. When already [matched] but not yet copulated, it is a grave sthūlāccaya. At the preliminary stage of bringing about the match, it is a light sthūlāccaya. Matchmaking between two men is not a saṃghāvaśeṣa: if they have already copulated, it is a grave sthūlāccaya; if not yet copulated, a duṣkṛta. If the parents are indolent, though they reconcile as at first, it is a grave sthūlāccaya; preliminary application to reconcile them is a light sthūlāccaya. Because they are angry with each other, it is a sthūlāccaya. If without anger they mutually agree to sever permanently, and one brings them back together, one commits a saṃghāvaśeṣa. Toward sisters and other relatives, straightaway it is only a duṣkṛta; making preliminary speech on whether it is proper or not is a light sthūlāccaya; readily wishing to reconcile them is a light sthūlāccaya. There are seven kinds of wives. There are three kinds of fundamental wives: first, the two parents pour water over the husband's hands and give her by hand; second, marriage acquired through wealth and goods; third, acquired by conquering a country. If heaven separates them and no written document has been given, reconciling them is a grave sthūlāccaya. If a written document has been given and the woman's bride-price is completely terminated, causing them to reconcile commits a saṃghāvaśeṣa. The remaining four kinds: first, obtained by her coming of her own accord; second, obtained by clothing and food; third, obtained by living together; fourth, obtained temporarily. These are not fundamentally obtained; therefore, going or staying is at the wife's own discretion. If she is completely severed once, no written document is required; this is why they are distinguished. Causing them to unite commits a saṃghāvaśeṣa; reconciling them when not yet severed is a grave sthūlāccaya. If one receives the words of a lowly person, speaks them to a noble person, and reports back to the lowly person, it is a grave sthūlāccaya because, first, there is error, and second, because of poverty and lowliness, the matter will ultimately never be accomplished. If one receives another's words, understands the purpose of taking a wife, and reports back, it is a saṃghāvaśeṣa; saṃghāvaśeṣa refers to the time of copulation. If one does not understand the purpose of taking a wife, there is no offense; 'no offense' is like the case where they say they will jointly make offerings to the Three Jewels. Receiving the purpose of taking a wife without receiving the words is a grave sthūlāccaya. Providing goods and money to bring it to completion is a light sthūlāccaya.