Lzh Mg Bu Vb Ss 5Matchmaking

– MAHĀSĀṂGHIKA VINAYA

– SAṂGHĀVAŚEṢA RULES

– Clarification of the remaining Saṃghāvaśeṣa rules.

5. RULE: MATCHMAKING.

When the Buddha was dwelling in the city of Śrāvastī, as described in detail above, at that time there was an elder bhikkhu named Kāla, who, at the time for alms-gathering, put on his robe, took his bowl, and entered the city to go on his alms round in order. He entered the household of a farming family. The mother of the household, seeing elder Kāla approaching from afar, immediately rose and came out to greet him, respectfully welcoming him:

—Welcome, venerable teacher, it has been a long time since we last met. Please do not regard us as strangers as you would other households, but treat this home as your own. Please come in and sit.

Kāla then entered and sat down. The mother prostrated at the feet of Kāla, then stood to one side. Next, all the men and women of the household came out and prostrated at the feet of Kāla, then stood to one side. Finally, a son of mature age also came and prostrated at the feet of Kāla, then stood to one side. Kāla asked the lady of the house: "Whose son is this young man?"

The mother replied: "He is my son."

Kāla then asked: "Has he yet established a family?"

She answered: "He has not yet established a family."

Kāla said: "You should find him a wife. Do not let him go out and about, getting into shameful and sinful matters."

Kāla then asked: "Have you already found a suitable match?"

She answered: "There is a family with a daughter; I have already sent a matchmaker to request her hand in marriage, but it was refused." He then asked: "Why was it refused?" She answered: "They said the following: I wish that one who has no son might come to have a son, and one who has no daughter might come to have a daughter. My condition is: the person must be both my son-in-law and my son—he must come to live in my home—only then will I give my daughter in marriage."

Then she continued: "How could I possibly, for the sake of their daughter, send my own son to live in their household?"

Kāla said: "As you say, that person is a fool. Who would lose their own son for the sake of a daughter? As people commonly say: A daughter must go to another's household. Even if born into a royal family, by the law of marriage she must depart—just as you yourself came here from outside in former days. But I do go in and out of that household; I will petition on behalf of your son."

She then replied: "Splendid, venerable teacher."

Thereupon bhikkhu Kāla departed from that household and went to the other. The mother of that household, seeing Kāla approaching, came out to receive him, respectfully welcoming him: "Welcome, venerable teacher, it has been a long time since we last had the pleasure of your visit. Please do not regard our home as a stranger's, but treat it as your own. Please come in and sit."

After he was seated, she prostrated at the feet of Kāla and stood to one side. Then all the men and women of the household came out and prostrated at his feet, and stood to one side. Finally, a daughter of mature age came and prostrated at the feet of Kāla. Kāla asked the lady of the house: "Whose daughter is this?"

The lady of the house replied: "She is my daughter."

He asked again: "Has she yet been given in marriage?"

She answered: "She has not yet been given in marriage."

Kāla said: "You should make arrangements soon; do not let her go out and about, lest something untoward befall her."

Then Kāla further asked: "Has anyone yet come to ask for her hand?"

She answered: "There is a family that came to ask for her hand, but I did not give her."

He asked: "Why did you not give her?"

She answered: "Venerable teacher, my wish is this: that one who has no son might come to have a son, and one who has no daughter might come to have a daughter. My condition is: her husband must be both a son-in-law and a son to me—he must come to live in my home—only then will I consent to give her. How could I, for the sake of another's son, allow my own daughter to leave this house?"

Kāla said: "How extraordinary! You are a foolish person. Has anyone ever heard of giving a son to a daughter in marriage? As for you yourself, why did you in former days go to another's household? People commonly say: When a daughter is born, she must be given in marriage. Even if born into a royal family, by the law of marriage she must leave the home. But that young man's family are my patrons. If you give your daughter to them, she may attain wealth and happiness."

The mother then asked: "Is that truly your wish, venerable teacher?"

He answered: "That is my wish."

She then gave her consent.

Thereupon Kāla returned to the groom's household and told the lady of the house: "The bride's family has already consented. Whatever needs to be done, do it at once."

At that time, both families were wealthy, so they exchanged gifts, performed the wedding ceremony, and the daughter went to her husband's home. But afterward, due to the hardship of daily labor, she grew weary each day and slept until the sun had risen.

The mother-in-law came and called to her: "Why do you not get up? Do you not know the proper conduct of a wife—that she must rise early, sweep, attend to the household tasks, and look after guests?" She admonished her three times, but the girl would not listen. So the mother-in-law was greatly distressed and dejected, and lamented:

—Because of that Kāla, I have brought this suffering upon myself. He has found me a thing without hands or feet.

At the same time, the young wife also wept and lamented: "Because of that Kāla, I must endure this suffering. Why has he thrown me into a pit of fire?"

When the girl's mother heard of this, she too grew angry and said: "When my daughter was at home, she was gentle and cheerful, with few duties. Now, in her husband's home, she labors greatly and weeps throughout the day. Why did Kāla throw my daughter into such a wretched household?"

In the end, bhikkhu Kāla had caused both families to be enraged.

The bhikkhus then reported the full account of this matter to the Blessed One. The Blessed One thereupon instructed that bhikkhu Kāla be summoned. He was summoned accordingly.

The Buddha then asked Kāla: "Did you truly do this thing?"

He answered: "I truly did so, Blessed One."

The Buddha said: "Kāla, have you not heard me employ countless skillful means to censure the union of sensual indulgence, and employ countless skillful means to praise the abandonment of sensual desire? Why now have you acted as a go-between to bring about such a union? That is an evil thing. Because of you, I must now formulate a precept for the bhikkhus."

Thereupon the Buddha commanded all the bhikkhus dwelling in Śrāvastī to assemble together, and for the sake of ten benefits he formulated the precept for the bhikkhus—whether one has heard it before or not, one must hear it again:

—If a bhikkhu accepts the role of messenger on behalf of others so as to bring about a union of sensual indulgence—whether in marriage, or in a clandestine affair—even if only for a moment, he commits a Saṃghāvaśeṣa offense.

Explanation

Messenger: One who accepts the duties of a messenger.

Going: Traveling back and forth.

Union: The union of a man and a woman.

Wife: One who becomes a wife for life.

Clandestine liaison: A temporary sexual union.

Even for a moment: Even if he brings about their union for only a brief instant, the bhikkhu commits a Saṃghāvaśeṣa offense.

Saṃghāvaśeṣa: As explained above.

Whether the girl is alone, without father, without mother, without relatives, or without anyone at all; or whether she is self-supporting, or dependent upon another person, or dependent upon relatives, or dependent upon a community of people…

A motherless girl: A girl who has no mother and lives dependent upon her father—she is called a motherless girl. If a young man wishes to take her as his wife and requests a bhikkhu to go and seek her hand in marriage, and the bhikkhu accepts, he commits a Duṣkṛta offense.

If he goes to that person and speaks, he commits a Sthūlātyaya offense. Whether he succeeds or not and returns to report, he commits a Saṃghāvaśeṣa offense.

A fatherless girl: There are girls who have no father and live dependent upon their mother. Such a girl is called a fatherless girl.

If a young man wishes to take her as his wife and requests a bhikkhu to act as his representative in going to seek her hand, and the bhikkhu accepts the role of messenger, he commits a Duṣkṛta offense.

If he goes to that household and speaks, he commits a Sthūlātyaya offense. Whether he succeeds or not and returns to report, he commits a Saṃghāvaśeṣa offense.

With regard to a girl who has no relatives and no one to depend upon, it is likewise the same.

Self-supporting: Without father, without mother, without relatives—she supports herself.

If a young man wishes to marry this girl as his wife and requests a bhikkhu to go and speak with her, and the bhikkhu accepts the role of go-between, he commits a Duṣkṛta offense.

If he goes and speaks with the girl, he commits a Sthūlātyaya offense. Whether he succeeds or not and returns to report, he commits a Saṃghāvaśeṣa offense.

Living in dependence upon another: If there is a girl who has no father or mother and lives dependent upon another person, and a young man wishes to marry her as his wife and requests a bhikkhu to act as go-between, and the bhikkhu accepts, he commits a Duṣkṛta offense.

If he goes to speak with that person, he commits a Thullaccaya offense. Whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense. The case of a girl living under the care of her father, mother, or others is the same.

Or there are cases of orphaned boys with no mother, no father, no relatives, and no one at all — living independently, or dependent on others, or dependent on parents, or dependent on the community.

No mother: If a boy has no mother and lives depending on his father, and wishes to take a girl as his wife, he asks a bhikkhu to act as go-between, and if the bhikkhu accepts to serve as messenger, he commits a Dukkaṭa offense.

If he goes to speak with that girl, he commits a Thullaccaya offense. Whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense. The case of those who have no one to depend on is the same.

Or there are cases as follows: born together in one household, a prior agreement, punishment, a bandit king, silk weaving, cooking, drawing water, having no children, for the sake of inheritance.

In the household: If someone has raised another person's child, educated and raised that child to adulthood, and in the same household there is also his own daughter who has come of age, he thinks: "My daughter is now grown up and needs to be given in marriage. This boy whom I have raised is also now an adult — why should I not give my daughter to him as his wife, so that he may become my son-in-law and at the same time also my son?" But being unable to say this himself, he asks a bhikkhu to speak on his behalf to that young man as follows: "I have raised you, fed and educated you to adulthood, and I also have a daughter who is of marriageable age. I wish for you to become my son-in-law and at the same time also my son."

If the bhikkhu accepts to act as go-between for that person, he commits a Dukkaṭa offense.

If he goes to speak with that young man, he commits a Thullaccaya offense. Whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense. Or if the adopted child had previously wished to marry the girl himself, and then asked a bhikkhu to act as go-between to speak with her father — the case is the same.

Born together: If there are two brothers and the elder dies, and the younger wishes to take his sister-in-law as his wife, and asks a bhikkhu to act as go-between to speak with the sister-in-law — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

A prior agreement: If a young man has had an affair with another man's wife, and that woman says to the young man:

— If my husband becomes furious and punishes me severely and then drives me out of the house, then you should take me as your wife.

He replies: "That is agreeable."

Thereupon, that wife deliberately provokes her husband to anger, so that he punishes her and drives her away.

The young man, knowing of this, is unable to go himself to speak with her, and so asks a bhikkhu to speak on his behalf to that woman, saying: "You have been punished and driven out by your husband — come to me." If the bhikkhu accepts to serve as messenger, up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

Or there is the case of a woman who is attracted to a young man but cannot speak directly herself, and so asks a bhikkhu to speak on her behalf to that young man: "I have been severely punished by my husband and driven out, and I now wish to come to you and take you as my husband." If the bhikkhu accepts to serve as messenger — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

Or there is the case of a woman who wishes to be reunited with her former husband but cannot speak directly, and so asks a bhikkhu to speak on her behalf to that man: "Allow me to return so that we may live together again; I promise I will not commit the same faults again." If the bhikkhu accepts to serve as messenger — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

Or there is the case of a husband who wishes to be reconciled with his former wife but cannot speak directly himself, and so asks a bhikkhu to speak on his behalf to her: "I now permit you to return, but do not commit such faults again." If the bhikkhu accepts to serve as messenger — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

Punishment: If a king wishes to take someone's daughter in marriage but cannot speak directly himself, he asks a bhikkhu to speak on his behalf to that family: "I could impose a penalty on your household and take your daughter by force, but I do not wish to do so. If you give your daughter to me, she will lack for nothing in the way of clothing, food, and adornments, and moreover it will be of benefit to your household." If the bhikkhu accepts to serve as messenger — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

Bandit king: That is, a chieftain of bandits. If a bandit chieftain wishes to take someone's daughter in marriage but cannot speak directly himself, he asks a bhikkhu to speak on his behalf, going to that household and saying: "I am the king of the forest and can cause you harm; you must give your daughter to me, and she will have clothing, food, and adornments in abundance, and your household will also be protected." If the bhikkhu accepts to serve as messenger — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

Silk weaving: If there is a widow who earns her living by weaving silk, and a man wishes to marry her but cannot speak directly himself, he asks a bhikkhu to speak on his behalf to that widow: "I wish to take you as my wife." The widow replies: "If I were to go there, I could do nothing other than weave silk; if there is need, I will come." If the bhikkhu accepts to serve as messenger — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

Cooking: There is a man who wishes to take a widow as his wife but cannot go to speak with her directly, and so asks a bhikkhu to speak on his behalf to that widow: "Come and live with me."

The widow says: "I am only able to cook; other than that I can do nothing. If there is need, I will come." If the bhikkhu accepts — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

Drawing water: There is a man who wishes to propose marriage to a widow but cannot go to speak with her directly, and so asks a bhikkhu to speak on his behalf to that widow: "Come and live with me." The widow replies: "I am only able to draw water; other than that I cannot do anything. If there is need, I will come." If the bhikkhu accepts — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

No children: There is a man who has no wife or children and wishes to marry a widow who likewise has no husband or children, but he cannot speak directly himself, and so asks a bhikkhu to speak on his behalf to that widow: "Neither of us has any children; please come and live with me." If the bhikkhu accepts to serve as messenger — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

Or if that widow wishes to marry that man but cannot speak directly herself, she asks a bhikkhu to go on her behalf — the case is the same.

Inheritance and memorial rites: If there is a man and a woman who both have no children, and they fear that after death they will become hungry ghosts with no one to perform inheritance rites and memorial offerings for them, and that man wishes to take that widow in marriage but cannot go to speak directly himself, he asks a bhikkhu to speak on his behalf to that widow: "Come and live with me. If I die first and become a hungry ghost, you will perform offerings for me. If you die first, then I will observe memorial rites for you." If the bhikkhu accepts — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense. Or if that widow wishes to take that man in marriage — the case is the same.

Or there are cases as follows: a girl protected by her father, protected by her mother, protected by her brothers, protected by her sisters, self-protected, protected by her clan, protected by wealth, or one who is still a young girl, or a widow, or a woman who has a husband...

Protected by her mother: There is a girl who lives under the care of her mother, and a man wishes to marry her and asks a bhikkhu to speak on his behalf to the girl's mother: "I wish to take this girl as my wife." If the bhikkhu accepts — up to whether consent is obtained or not, upon returning to report back, he commits a Saṅghādisesa offense.

The cases of being protected by her father, by her brothers, and by her sisters are the same.

Self-protection: There is a young woman who has no parents or relatives, and must earn her own livelihood and uphold the precepts, keeping herself in check. Then a young man who wishes to marry her enlists a bhikkhu to go and speak on his behalf… until, whether the matter is settled or not, he returns and reports back — this constitutes an offense of Saṅghādisesa.

Protection by clan: There is a young woman who has no parents and must live in dependence on members of her own clan… until, whether the matter is settled or not, he returns and reports back — this constitutes an offense of Saṅghādisesa.

Protection by money: If there is a young woman who owes money to someone and has not yet fully repaid it, and then a young man who wishes to marry her enlists a bhikkhu to speak on his behalf and go to her family saying: "Give me this young woman, and I will repay the debt in her stead," and the bhikkhu accepts… until, whether the matter is settled or not, he returns and reports back — this constitutes an offense of Saṅghādisesa.

The same applies to a girl, a widow, and a married woman.

Or there are the following cases: a young woman acquired through exchange of grain, or purchased with money, or employed as a hired nurse for wages, or employed as a hired nurse for half the time, or employed as a hired nurse for the full time, or one who stays for a month, or one who stays at will, or one obtained by plunder, or one who accepts a garland, one without kin, one for a brief time, and so forth.

Acquired through exchange of grain: Or there is someone who has acquired a young woman by exchanging grain for her, and then a young man who wishes to marry her enlists a bhikkhu to speak on his behalf and go to her saying: "Be my wife," and the bhikkhu accepts… until, whether the matter is settled or not, he returns and reports back — this constitutes an offense of Saṅghādisesa.

Purchased with money: The same as the case above.

Employed for wages: Someone raises another person's daughter in exchange for wages. From those wages, after deducting what is spent on her maintenance, the remainder is kept entirely. Then a young man who wishes to marry her enlists a bhikkhu to speak on his behalf and go to speak… until he returns and reports back — this constitutes an offense of Saṅghādisesa. Employment for half the time or for the full time is likewise.

Staying for a month: Or there is a young man who wishes to take a widow as his wife, and he enlists a bhikkhu to speak on his behalf and go to that widow, whereupon the widow replies: "I cannot stay for a long time, but I can stay for about a month; if you have need of me, I will come,"… until he returns and reports back — this constitutes an offense of Saṅghādisesa.

Staying at will: A young man wishes to take a widow as his wife and enlists a bhikkhu to speak on his behalf and go to that widow, whereupon she replies: "I cannot stay permanently; I only wish to stay for such a length of time; if you have need of me, I will come"… until he returns and reports back — this constitutes an offense of Saṅghādisesa.

Obtained by plunder: Or there is someone who raided another's village and seized a young woman, and then a young man who wishes to marry her enlists a bhikkhu to speak on his behalf and go to speak… until he returns and reports back — this constitutes an offense of Saṅghādisesa.

By accepting a garland: There are countries where the custom is: when a young man wishes to propose to a young woman, he must send someone to bring a garland to the young woman's family.

If they accept the garland, it is understood that they have consented.

If they do not accept the garland, it is understood that they have not consented.

At that point, the young man's family enlists a bhikkhu to bring the garland to the young woman's family…, until he returns and reports back — this constitutes an offense of Saṅghādisesa.

One without kin: Or there is a young man who has no father, no mother, and no friends, and a certain young woman is likewise. Then that young man wishes to propose to the young woman and enlists a bhikkhu to speak on his behalf and go to her… until he returns and reports back — this constitutes an offense of Saṅghādisesa.

For a brief time: There is a certain young man who wishes to have brief relations with a respectable young woman, and enlists a bhikkhu to speak on his behalf and convey his intention…, until he returns and reports back — this constitutes an offense of Saṅghādisesa.

Or there are the following cases: a childless woman, a female slave, one who has gone forth, one who has been dismissed (expelled), a courtesan, a female attendant of a courtesan, a courtesan of the road, a female attendant of a courtesan of the road, an abandoned girl, a girl who was begged for, a girl who has been sent away, a woman of low station, and so forth.

A childless woman: There are wealthy families who arrange a marriage for their son while he is still a child. Afterward, the son dies, and the daughter-in-law lives in dependence on her mother-in-law until she comes of age. Then a young man who wishes to marry her enlists a bhikkhu to speak on his behalf and go to the mother-in-law saying: "Your son has passed away; I am now as your son — please give me your daughter-in-law. I will provide her with clothing and food, so that she may live together with me"… until he returns and reports back — the bhikkhu commits an offense of Saṅghādisesa.

A female slave: As in many countries there is the custom of selling off extra mouths to feed by having a daughter work as a servant, a young man who wishes to redeem her and take her as his wife, yet fears the sum of money may be too large, enlists a bhikkhu to secretly bring his words to her saying: "I am now redeeming you as a slave, but in truth it is to take you as my wife"… until he returns and reports back — the bhikkhu commits an offense of Saṅghādisesa.

One who has gone forth: There is a respectable young woman who has gone forth among non-Buddhist ascetics, and a young man wishes to take her as his wife, so he enlists a bhikkhu to speak on his behalf and convey his intention…, until he returns and reports back — the bhikkhu commits an offense of Saṅghādisesa.

One who has been dismissed: Being dismissed covers two cases: either being sold, or being divorced.

Sold: According to the laws of the country of Phalī, if a wife has a blemish, she is immediately put up for sale.

Divorced: There are countries where it is stipulated by law that if husband and wife live without happiness, they may bring each other before a court of law, purchase two petition documents for three and a half coins, and request that the judge grant a divorce. Or there is a young wife who has had an affair with another man, and they make an agreement: "If I obtain a divorce from my husband, I will marry you."

He replies: "Very well."

She then spends her own money to pursue the case and obtains the divorce. Thereupon, that young man, having heard of this, enlists a bhikkhu to speak on his behalf and go to her saying: "You have obtained a divorce; come now and be my wife"…, until he returns and reports back — the bhikkhu commits an offense of Saṅghādisesa. Or alternatively, she enlists a bhikkhu to bring her words to him saying: "I have obtained a divorce; come now and marry me"…, until he returns and reports back — the bhikkhu commits an offense of Saṅghādisesa.

A courtesan: A young man enlists a bhikkhu as an intermediary in order to have relations with a courtesan…, until he returns and reports back — this constitutes an offense of Saṅghādisesa.

A female attendant of a courtesan: That is, a slave of a courtesan; the same as the case already described above.

A courtesan of the road: There are certain courtesans who customarily solicit customers along the road, and a young man enlists a bhikkhu as an intermediary in order to have relations with her…, until he returns and reports back — the bhikkhu commits an offense of Saṅghādisesa.

A female attendant of a courtesan of the road: This case is the same as the one above.

An abandoned girl: There is a young woman who was violated and became pregnant; she then went forth among non-Buddhist ascetics, and when her time was completed, she gave birth to a baby girl. That mother then took her child and abandoned her at a crossroads, whereupon someone picked her up and raised her until she came of age. Then a young man who wishes to marry her enlists a bhikkhu to speak on his behalf and go to speak for him…, until he returns and reports back — this constitutes an offense of Saṅghādisesa.

A girl who was begged for: There is someone who has many sons but no daughter, so he begs a daughter from someone else and brings her home to raise until she reaches adulthood. Then a young man who wishes to take her as his wife enlists a bhikkhu to go and speak on his behalf…, until he returns and reports back — the bhikkhu commits an offense of Saṅghādisesa.

A girl who has been sent away: There is a young woman who, before taking a husband, had been intimate with another man. When she entered her husband's home, her husband discovered that she was not a virgin, and he drove her back to her parents' home and demanded the return of the gifts he had previously given. Thereupon, the young man who had formerly been intimate with her heard that she had been expelled, and he thought: "This young woman was expelled on my account; I ought to take her in," and he enlisted a bhikkhu to go and speak to her parents…, until he returns and reports back — this constitutes an offense of Saṅghādisesa.

The case of a girl whose bride-price has been paid in part: There is a young man who wishes to marry a girl but has not yet paid the full bride-price, and the girl's parents repeatedly demand payment, which the young man cannot afford, so the marriage cannot take place, and the girl likewise cannot marry. Then another young man who wishes to marry her asks a bhikkhu to convey his words to the girl's parents: "Give this girl to me in marriage; I will give you the money so that you may repay the first suitor"—and so forth until he returns to report back—then he incurs the offense of Saṅghādisesa.

Or if a young man or his manservant speaks to a bhikkhu and the bhikkhu complies with their words, he incurs the offense of Dukkaṭa.

If he then goes and speaks to the other party, he incurs the offense of Thullaccaya.

If he goes himself or sends another person to speak, and then returns to report back regardless of whether it succeeded or not, he incurs the offense of Saṅghādisesa.

Or if there is an orphaned girl living with her maternal grandparents, or with her maternal great-grandparents, or with her maternal uncle, or with her maternal aunt, or with her paternal grandparents, or with her paternal great-grandparents, or with her father's paternal uncle, or with her father's paternal aunt—all cases are as stated above.

There are further cases: speaking directly, speaking obliquely, giving a sign, assenting, frequenting the household, sickness, the king, the Dhamma teacher, a faction, acting jointly, and complex cases.

Speaking directly: A young man wishes to marry another's daughter but cannot propose directly, so he asks a bhikkhu to act as a go-between. If the bhikkhu accepts, he incurs the offense of Dukkaṭa.

If he goes and speaks to the family, he incurs the offense of Thullaccaya. If the girl's family says: "That family is of the Kṣatriya caste, while I am Brāhmaṇa; that family is of the Vaiśya caste, while I am Brāhmaṇa; that family is of the Śūdra caste, while I am Brāhmaṇa." Or they say: "I am Kṣatriya, while that family is Brāhmaṇa. I am Vaiśya, while that family is Brāhmaṇa. I am Śūdra, while that family is Brāhmaṇa."

Or they say: "That family is Kṣatriya, while I am Vaiśya. That family is Kṣatriya, while I am Śūdra."

Or they say: "That family is Brāhmaṇa, and I am also Brāhmaṇa. That family is Kṣatriya, and I am also Kṣatriya. That family is Vaiśya, and I am also Vaiśya. They are Śūdra, and I am also Śūdra…"

Whether he succeeds or not, if he returns to report back, he incurs the offense of Saṅghādisesa.

Speaking obliquely: A young man wishes to marry another's daughter but cannot go to propose himself, so he asks a bhikkhu for help. The bhikkhu says: "The Blessed One has laid down a rule that bhikkhus may not act as messengers." Though his mouth does not give consent, inwardly he tacitly agrees—he incurs the offense of Dukkaṭa.

If he goes and speaks to the family, he incurs the offense of Thullaccaya. Whether he succeeds or not, if he returns to report back, he incurs the offense of Saṅghādisesa.

Giving a sign: A young man wishes to marry another's daughter but cannot go to propose himself, so he asks a bhikkhu to go on his behalf. The bhikkhu says: "The Buddha has laid down a rule that bhikkhus may not act as messengers, but I will give you a sign to let you know. If you see me wearing dirty robes, holding an empty and broken bowl, sitting on a low seat, and talking with servants, then you should know the matter did not succeed. On the other hand, if you see me wearing new and clean robes, holding a fine bowl, sitting on a large seat, and speaking of matters of young men and women and marriage with the girl, then you should know that is the sign that it has succeeded."

If the bhikkhu gives such a sign, then whether it succeeds or not, when he returns to report back, he incurs the offense of Saṅghādisesa.

Assenting: If a large number of bhikkhus go to a donor's household to receive a meal offering, and after the meal is finished, the upāsikā addresses the bhikkhus: "I wish to take the daughter of a certain family as a daughter-in-law; please, venerable ones, speak on my behalf." The bhikkhus reply: "Upāsikā, the Blessed One has laid down a rule that bhikkhus may not act as messengers." But among them two or three bhikkhus agree to act as messengers—those bhikkhus incur the offense of Dukkaṭa.

If they go and speak to the family, they incur the offense of Thullaccaya.

If they return to report back, they incur the offense of Saṅghādisesa.

Frequenting the household: While a bhikkhu regularly comes and goes at a certain household and receives offerings there, the householder says to the bhikkhu: "I wish to take the daughter of a certain family for my son; please, venerable one, speak on my behalf." The bhikkhu replies: "If you provide me with food and drink, I will speak on your behalf." The householder says: "When my son has obtained a wife, I will invite you to take a meal." The bhikkhu says: "Once I open my mouth, nothing fails. But I must be invited to a meal first." Thereupon the householder prepares the meal, and the bhikkhu incurs the offense of Dukkaṭa.

After that, the bhikkhu goes to the girl's house and says: "Do you know?" The householder asks: "Know what?" The bhikkhu says: "I have something to say; if you will listen to me, I will say it." The householder replies: "Then go ahead and speak." The bhikkhu says: "Someone wishes to ask for your daughter's hand in marriage." The householder asks: "Who is it?" The bhikkhu answers: "The son of such-and-such a household." The householder becomes angry and says: "I would sooner throw my daughter into darkness of fire and water than ever give her to that sort." If the bhikkhu, frightened, immediately takes his leave, he incurs the offense of Thullaccaya.

If the girl has still not married, and the bhikkhu, because he had boasted previously in order to obtain food and now feels ashamed, returns to report that the matter did not succeed, he incurs the offense of Saṅghādisesa.

If the girl has either already married or has died, and the bhikkhu returns to report back, he incurs the offense of Thullaccaya.

Sickness: If a bhikkhu regularly comes and goes at a certain household, and the householder says to the bhikkhu: "I wish to take the daughter of a certain family for my son; please help as a matchmaker." If the bhikkhu agrees, he incurs the offense of Dukkaṭa.

If he goes and speaks to the family, he incurs the offense of Thullaccaya.

If that family says: "My daughter is ill; it is uncertain whether she will live or die." Or if the young man in question is ill, and the girl's family says: "That young man is ill; it is uncertain whether he will live or die. If I give my daughter to him and by misfortune he dies, my daughter will become a widow." The bhikkhu then says: "Does everyone who falls ill die? She will naturally recover; you should give your daughter in marriage to them." By speaking in this way, he incurs the offense of Thullaccaya.

Whether he succeeds or not, if he returns to report back, he incurs the offense of Saṅghādisesa.

The king: If a king wishes to take a certain family's daughter and says to the bhikkhus: "I now wish to obtain the daughter of such-and-such a household; I ask the Sangha to assist as matchmakers"—and all the bhikkhus of the Sangha promise to help—then all of them incur the offense of Dukkaṭa.

If all the members of the Sangha go there and speak on his behalf, all of them incur the offense of Thullaccaya. Whether they succeed or not, if they return to report back, all of them incur the offense of Saṅghādisesa.

If the Sangha sends a messenger to speak to that household, all of the Sangha incur the offense of Dukkaṭa.

When the messenger speaks to them, all the Sangha incur the offense of Thullaccaya. Whether it succeeds or not, when they return to report back, all the Sangha incur the offense of Saṅghādisesa.

If the messenger who has been sent thinks: "If I return to the Sangha, everyone will send me to report to the king; it would be better for me to report directly to the king, and the king will take notice of me." Having so thought, that bhikkhu goes and acts as a matchmaker, and whether the matter succeeds or not, goes to report to the king—he incurs the offense of Saṅghādisesa. As for all the rest of the Sangha, because they had previously formed the intention to assist, they incur the offense of Thullaccaya.

The Dhamma teacher: An upāsaka household wishes to marry the daughter of another upāsaka household, but that family refuses, saying: "I would rather give my daughter to a heterodox person of wrong view than give her to that upāsaka household." The suitor's household then thinks: "Who could help us to bring this match about? Perhaps only a śramaṇa skilled in means and eloquent in expounding the Dhamma could bring it about," and so they go to the monastery and address the Dhamma teacher: "I wish to marry the daughter of that household, but they will not consent to give her." The Dhamma teacher asks: "What did they say?" They answer: "They said this: 'We would rather give her to a heterodox person of wrong view than to that household.' Please, by invoking the duty of shared faith,

speak on our behalf so that they will give their daughter to me." If the bhikkhu makes such a promise, he incurs the offense of Dukkaṭa.

If he invites his entire assembly to go and they go, the whole assembly incurs the offense of Dukkaṭa.

If on the occasion of a Dharma teaching on the 8th, 14th, and 15th of each month, both the groom's and bride's families come to hear the Dharma, the Dharma teacher takes that opportunity to teach as follows: "As in the Sūtra the Buddha said to the bhikkhus: 'Sentient beings, in accordance with their nature, having no faith, and being without faith, associate closely with one another — this is a breach of precepts. Those who breach precepts and associate closely with one another have no dignified deportment.

Those who have no dignified deportment and associate closely with one another have no sense of shame. Those who have no sense of shame and associate closely with one another give rise to laziness. Those who are lazy and associate closely with one another become agitated in mind.

Those who are agitated in mind and associate closely with one another become without wisdom. And thus those who are without wisdom associate closely with one another according to their kind. In the past, present, and future, all sentient beings are like this.

It is just as when two foul and impure things are mingled together. And, bhikkhus, sentient beings of each kind have firm faith. Those who have firm faith and associate closely with one another observe the precepts.

Those who observe the precepts and associate closely with one another have dignified deportment. Those who have dignified deportment and associate closely with one another have a sense of shame. Those who have a sense of shame and associate closely with one another will be diligent.

Those who are diligent and associate closely with one another have meditative concentration. Those who have meditative concentration and associate closely with one another have wisdom. And thus those who have wisdom associate closely with one another.

In the past, present, and future, all sentient beings are like this. It is just as when clean white things are perfumed with fragrance and then mingled together.'" After teaching the Dharma in this way, the teacher then asks the bride's family: "I have heard that the son of such-and-such a family wishes to seek your daughter in marriage, yet you said to them: 'I would sooner give my daughter to one of wrong view and outside the teaching than to that household' — is this indeed so?

Have you not heard the Blessed One say: 'There are killers and bitter enemies who hold sharp swords in their hands, constantly seeking an opportunity to slay people'? Your daughter, who is an enemy from past lives, should be brought into that household, and should not be brought into a household of wrong view and outside the teaching. Why, then, do you now wish to give your daughter to a family of wrong view?

If she is given to an upāsaka, she will regularly have the opportunity to meet precept-observing bhikkhus who receive the fast-day meal." At that point, the woman says: "Venerable teacher, is this truly what you wish?" He answers: "This is what I wish." She then says: "I will give her in marriage." If at that moment the Dharma teacher remains silent and says nothing, he commits a Thullaccaya offense.

If the Dharma teacher, unable to restrain himself, sits upon the teaching seat and says: "The matter with that household is settled," he commits a Saṅghādisesa offense.

If the Dharma teacher proclaims aloud before the assembly: "It is settled," he likewise commits a Saṅghādisesa offense.

Combined cases: There are several situations: accepting collectively and reporting individually; accepting individually and reporting collectively; accepting collectively and reporting collectively; accepting individually and reporting individually.

Accepting collectively and reporting individually: A bhikkhu, having completed the rains retreat, travels to various villages to take leave of his lay-household acquaintances before journeying to other regions. At that time, upāsikās in those villages make requests of him: "Please inquire about a wife for my son; please inquire about a wife for my brother; please inquire about a wife for my uncle."

In this way, each upāsikā speaks to the bhikkhu separately, and the bhikkhu answers: "Very well" — he commits one Dukkaṭa offense.

If the bhikkhu arrives at that place and makes inquiries at each household individually, he commits a Thullaccaya offense for each instance.

If he returns and reports back to each household individually, he commits a Saṅghādisesa offense for each instance.

Accepting individually and reporting collectively: A bhikkhu, having completed the rains retreat, travels among the people to take leave of his donors before journeying to another region. Then one upāsikā says to him: "Please inquire about a wife for my son," another says: "Please inquire about a wife for my brother, please inquire about a wife for my uncle." If the bhikkhu promises to help each one individually, he commits a Dukkaṭa offense for each instance.

If he goes and makes inquiries at each household individually on their behalf, he commits a Thullaccaya offense for each instance. However, if upon returning he delivers only a single message on behalf of all of them, he commits one Saṅghādisesa offense.

Accepting collectively and reporting collectively: A bhikkhu, having completed the rains retreat, travels among the people to take leave of his donors before journeying to another region. Then upāsikās say to the bhikkhu: "Please inquire about a wife for my son, please inquire about a wife for my brother, please inquire about a wife for my uncle." If the bhikkhu gives a single collective answer: "It may be done," he commits one Dukkaṭa offense.

If he goes and makes inquiries at each household individually, he commits a Thullaccaya offense for each instance.

If he returns and gives a single collective reply: "It is settled," he commits one Saṅghādisesa offense.

Accepting individually and reporting individually: A bhikkhu, having completed the rains retreat, travels among the people to take leave of his donors, and an upāsikā says: "Please inquire about a wife for my son, please inquire about a wife for my brother, please inquire about a wife for my uncle." If the bhikkhu gives a separate answer to each: "It may be done," he commits a Dukkaṭa offense for each instance. If he goes and makes inquiries at each household individually, he commits a Thullaccaya offense for each instance. If upon returning he reports back to each separately, he commits a Saṅghādisesa offense for each instance.

Complex cases: There is a bhikkhu who is acquainted with many people, and he leads his assembly to a household to receive a meal. When the meal is finished, the mistress of the house addresses the senior monk: "I wish to seek the daughter of such-and-such a household for my son — I ask the elder monk to speak on my behalf." Thereupon, the elder monk, not being well-versed in the Vinaya, makes a promise, and commits a Dukkaṭa offense.

At that time, the members of the assembly, being somewhat unacquainted with the Vinaya and fearing to give offense, do not dare to admonish him; but upon leaving the house, they question the elder monk: "Why did the elder monk do such a thing?" He asks: "What matter is this?" They reply: "Does the elder monk not know that the Blessed One has laid down a rule that bhikkhus must not act as matchmakers between men and women?"

The elder monk replies: "I did not know." Among them, one bhikkhu says: "Elder monk, do not speak; let me speak on your behalf" — that bhikkhu commits a Thullaccaya offense. Whether the matter is settled or not, if he returns and reports back, he commits a Saṅghādisesa offense. As for the elder monk, he commits a Dukkaṭa offense.

If previously the upāsikā addressed the entire assembly, saying: "I wish to seek the daughter of such-and-such a household for my son; I ask the venerable monks to act as intermediaries on my behalf," and at that time the assembly, not being well-versed in the Vinaya, replies: "It may be done," they all commit a Dukkaṭa offense.

However, the elder monk likewise knows little of the Vinaya, and fearing to give offense, does not reprove or restrain them in time; upon leaving the house, he says to the assembly: "You have acted unwholesomely by doing that." They ask: "Done what?" The elder monk says: "Do you not know that the Blessed One has laid down a rule that bhikkhus must not act as go-betweens?" They reply: "We did not know." The elder monk then says: "Let none of you speak — I will speak on your behalf." Then the elder monk goes to act as matchmaker — he commits a Thullaccaya offense. Whether the matter is settled or not, if he returns and reports back, he commits a Saṅghādisesa offense.

As for the monk's assembly, they commit a Dukkaṭa offense.

If previously the upāsikā addressed the entire great assembly and the entire assembly agreed, then all commit a Dukkaṭa offense.

If all of them go together to act as matchmakers, then all commit a Thullaccaya offense. Whether the matter is settled or not, if they return and report back, then all commit a Saṅghādisesa offense.

There is a man who has many wives, one of whom is favored and another who is neglected. When a bhikkhu comes to that household, one of the wives comes and pays homage at the bhikkhu's feet, respectfully inquiring after his welfare. The bhikkhu then asks: "Are you at peace and at ease?" She replies: "Where is there any ease?" He asks: "Why is that?" She then says: "That man — my husband — constantly sits and lies together with one woman alone, while I am treated coldly by him, like a worn-out vessel that has become useless.

How could I not suffer?" The bhikkhu then consoles her: "Do not be sorrowful, dear one. I will speak to your husband so that he treats all his wives equally." Then he says to the husband: "You know nothing at all. Why do you imitate others in taking many wives and yet not treat them equally, showing favoritism to one, sitting with her and lying with her alone?" He replies: "Then what should I do?" The bhikkhu says: "You must treat them all equally and divide the household duties fairly." He replies: "I will do as the teacher instructs" — that bhikkhu commits a Thullaccaya offense.

If a man who already has many wives wishes to find yet another virgin for himself but cannot go to speak directly, and so asks a bhikkhu to go and speak on his behalf… whether the matter succeeds or not, and the bhikkhu then returns to report the result, he incurs a Saṅghādisesa offense.

If a certain husband and wife quarrel with each other and a bhikkhu urges them to reconcile, he incurs a Thullaccaya offense. However, if that couple is at odds and quarreling on account of some matter concerning the Buddha or the Saṅgha, and the bhikkhu urges them to reconcile for the sake of merit, there is no offense.

If a woman carrying her child has returned to her parents' home, and a bhikkhu comes to that house, and the sons and daughters of the household come out to pay respects, and the bhikkhu, upon seeing that woman with her child, says: "Do you intend to stay here forever? You should not remain long. What did your husband spend money to marry you for? You should return to his home"—in speaking such words, he incurs a Thullaccaya offense.

If a man who keeps many horses has none of good breeding stock and asks a bhikkhu to go and find a good stud horse at a certain household on his behalf, and the bhikkhu accepts the task, he incurs a Thullaccaya offense.

Furthermore, when the Blessed One was residing in the city of Sāvatthī, there were two elderly men. One had left his wife and son to go forth into homelessness, and the other had left his wife and daughter to go forth. Both had traveled through the human realm and then returned to Sāvatthī, where they lived together in the same room.

The one who had left his wife and daughter thought: "I should go home to visit my wife and daughter." He then put on his robe and returned to his former home. His wife, seeing the old man approaching from afar, grew angry and said: "You are a worthless, feckless old fool who could not support wife and children, who fled from your civic duties and abandoned your home. Our daughter has come of age and cannot find a husband.

I was thinking of going to the monastery and dragging you back. If you will not come, I shall break your legs—let us see who will want to look at you then!" At that, the old man returned to his dwelling, his face downcast and grief-stricken, like a merchant who has lost his goods.

At that time, the one who had left his wife and son to go forth also returned home to visit and encountered a similar situation. Being a man of little wisdom, he said to the other: "Elder, why are you so sorrowful and distressed?" The other replied: "Elder, why ask about such a matter!" The first said again: "I wish to know clearly what needs to be known. Why should the two of us, living in the same room, not inform each other of our troubles?

If not to me, to whom would you speak?" The old man then explained the matter in full. Thereupon the old man who had left his son said: "Why grieve? My household is the same.

Now, do you know how to turn this situation to advantage? You could give your daughter in marriage to my son." The other replied: "Good." (If the matter proceeds in this way,) both incur a Dubbhāsita offense.

Then the following morning, both old men put on their robes and returned home. The old man who had gone forth leaving his daughter said to his wife: "I have already found a son-in-law for you." His wife asked: "Whose son is it?" He replied: "The son of such-and-such a household." The old man who had gone forth leaving his son also said to his wife: "I have already found a wife for your son." His wife asked: "Whose daughter is it?" He replied: "The daughter of such-and-such a household." In speaking thus, both incur a Thullaccaya offense.

At that time, the two children—the son and the daughter—were playing in the neighborhood, and one old man pointed to the boy and said to his daughter: "That one there is your husband." The second old man likewise pointed to the girl and said to his son: "That one there is your wife." If both speak in this manner, both incur a Saṅghādisesa offense.

After the two old men had thus become fathers-in-law to each other, each was as joyful as a poor man who has found a treasure; they cherished and respected one another like blood brothers. The bhikkhus, upon hearing of this matter, reported it in full to the Blessed One and asked: "Blessed One, why is it that after those two old men became fathers-in-law to each other, they were so joyful and so fond of each other?"

The Buddha then said to the bhikkhus: "These two old men are not doing such a thing for the first time today; in times past they did likewise."

The Buddha then recounted to the bhikkhus: "In times past, in the city of Bārāṇasī in the land of Kāsi, there was a brahmin who had some old māsa beans that would not soften no matter how long he cooked them. He set them out before his shop to sell, but no one would buy them. At that time, another man had a male donkey he was trying to sell at the market, also with great difficulty.

The brahmin who had the old beans then thought: 'Let me take these beans and exchange them for that donkey to use at home.' He went to the other man and said: 'Would you exchange your donkey for these beans?' The owner of the donkey thought: 'What use is this male donkey to me? Let me exchange it for those beans,' and replied: 'That can be done.' Having obtained the donkey, the brahmin was very pleased. Then the owner of the beans thought: 'Now I have got the better of you,' and spoke a verse:

The brahmin's art of trade is fine indeed,
These hardened beans preserved sixteen long years;
No matter how much firewood burned to cook them,
Young and old of your house shall break their teeth.

The owner of the donkey then recited a verse:

Then the owner of the beans recited another verse:

The owner of the donkey, now angered, recited a verse:

The owner of the beans then recited a verse addressed to the donkey:

The donkey replied:

At that point the owner of the beans, knowing this was a base and wretched beast yet unable to speak harsh words, instead recited a verse of praise:

The donkey, hearing these gentle and kindly words, recited a verse:

The Buddha then said to the bhikkhus:

—The two men of that time are none other than the two old men of today. The donkey of that time is now the son of one of the old men. At that time they deceived each other in their trading and were joyful; today it is the same—they have deceived each other to arrive at this union and are again joyful. The Buddha then concluded:

—If a bhikkhu acts as a go-between to arrange a match for a woman, he incurs a Saṅghādisesa offense. If he arranges a match for a paṇḍaka, he incurs a Thullaccaya offense. If he arranges a match between a man and a beast, he incurs a Dubbhāsita offense. If he arranges a match for a female kiṃnara or a female monkey, he incurs a Thullaccaya offense.

End of the fifth Saṅghādisesa rule.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṄGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh