THE CHAPTER V OF SAṂGHĀDISESA

5. Sañcaritta sikkhāpada

Once upon  time  the Buddha was residing at the Jetavana monastery in Sāvatthi. At that time Venerable Udāyī was dependent on families, and  he  approached  many families. When he saw a youth not yet married or a young girl  without  a husband, he  spoke  in  praise  of  the girl in the presence of the youth's parents, saying; " the  young  girl of  that family is beautiful, good to look upon and so on. This young girl is suitable for that youth".

These said:"They do not know us, honoured sir, nor who we are, nor to whom we belong. If, honoured sir, you will induce them to give, we might convey this girl to this youth".

He spoke in praise of the youth in the presence of the girl's parents, saying, "The youth of that family is handsome, good to look upon and so on. That young girl is suitable for this youth.

They said: "They do not know us, honoured sir, nor who we are, nor to whom we belong, nor in what, as it were, is the girl's property. But if, honored sir, you would beg, we might give this girl to that youth".

By this means he brought about the leading of the bridegroom (to the bride's home), He brought about the leading away (from the bride's home), he caused marriages to take place.

Having heard about it, The Buddha promulgated this Sikkhāpada.

Yo pana bhikkhu sañcarittaṃ samāpajjheyya Itthiyā vā purisamatiṃ purisassa vā itthimatiṃ jāyattane vā jārattane vā, saṃghādiseso.

Should any bhikkhu act as a go-between, telling a man's intention to a woman or a woman's intention to a man in order to be her husband and his wife, this entails saṃghādisesa offence.

The background of an additional amendment

At one time, many pleasure seekers who wanted to enjoy themselves with a woman in a pleasure garden sent a messenger to a harlot to say: "Please come to the garden; Let us enjoy ourselves at the garden". In reply the woman said: "Brothers, I do not know who you are or whose children you are. I have also had a lot of money and property and I cannot go outside the city".

The messenger reported back to the pleasure seekers. A man then suggested to these pleasure seekers: "Brothers, why have you sent a messenger for that harlot direct? You should have told the Ven.Udāyī. He will get her for you".

Meanwhile, a lay-follower intervened and said "Brothers, do not say so; the monk would not do this kind of job; The Ven.Udāyī would not do this". Then they made a bet whether Ven.Udāyī will do or not. The pleasure seekers approached Ven.Udāyī and said; "Bhante, as we wanted to enjoy ourselves at this pleasure garden, we sent a messenger to so and so harlot asking her to come to this garden for our enjoyment, but she refused. We beg of you; please procure this harlot for us".

Then, Ven.Udāyī approached that harlot and said; "Why did not you go to those people? "Bhante, if you know them, I will go to them," said the harlot. "I know them very well, my sister" replied Ven.Udāyī. Then, the pleasure seekers took the harlot to the garden.

The lay-follower reproached, condemned and criticized Ven.Udāyī saying; "Why the Ven.Udāyī acted as a go-between for a temporary wife. The modest monks heard about it, and then it was reported to Buddha. At last the Buddha added this amendment into the original rule.

Yo pana bhikkhu sañcarittaṃ samāpajjheyya Itthiyā vā purisamatiṃ purisassa vā itthimatiṃ jāyattane vā jārattane vā, antamaso taṅkhaṇikāyapi, saṃghādiseso.

Should any bhikkhu act as a go-between, telling a man's intention to a woman or a woman's intention to a man in order to be her husband and his wife, even for a momentary (wife), this entails saṃghādisesa offence.

 

Five factors

1. Tesaṃ manussajātikatā   = Being human beings (male and female) who are conveyed to engage.

2. Alaṃ vacaniyatā              = Being deserved to speak about engagement.

3. Paṭiggaṇhanaṃ                 = Agreement or accepting the words of one who requests.

4. Vimaṃsanaṃ                   = Going to make inquiry.

5. Paccāharaṇaṃ                  = Reply the information to the original requester.

Definition of some pāḷi words

- Jāyattana     = she will be a wife.

- Jārattana      = he will be a husband.

                 Or

- Jāyattana     = she will be a lawful wife or he will be a lawful husband.

- Jārattana      = she will be a temporary wife or he will be a temporary husband.

Ten kinds of women

  1. Māturakkhita      = the woman protected by the mother.

  2. Piturakkhita        = the woman protected by the father.

  3. Mātāpiturakkhita           = the woman protected by the parents.

  4. Bhaginirakkhita = the woman protected by the sister.

  5. Bhāturakkhita    = the woman protected by the brother.

  6. Ñātirakkhita       = the woman protected by the relatives.

  7. Gottarakkhita     = the woman protected by the family and lineage.

  8. Dhammarakkhita           = the woman protected by the dhamma-fellow or co-religionists.

  9. Sārakkha             = the woman protected by the guard.

10. Saparidaṇḍa        = the woman protected by the servitude.

Ten kinds of wives

  1. Dhanakkītā         = the wife purchased with money.

  2. Chandvāsinī       = the wife by consent.

  3. Bhogavāsinī        = the wife for wealth.

  4. Paṭavāsinī                       = the wife for dress.

  5. Odapattakinī      = the wife wedded through a ceremony in which the bride and the groom

                                    handled a vessel of water together.

  6. Obhatacumbatā  = the wife laying down the pad from on her head.

  7. Dāsī                      = the wife who is a slave as well as a wife.

  8. Kammakārī         = the wife who is a worker as well as wife.

  9. Dhajāhaṭā                        = the wife taken as a prisoner of war.

10. Muhuttikā           = the wife for a temporary period.

Note.              mā,pi, māpi               bha and bhā               ñā,go,dham, sa, sā.              

                        Dha,chan,bho,pa       o,o,dha                      kamma,dā,muhā.                 

aqmif/ /  rm?yd?rmyd bESifhbm Om?a*g?"rf?o?om/

   "?qef?abm?y Mo?Mo?" ur®?'g?rk[m/

Āpattibheda

-If a monk accepts, inquires and replies the information back                  à Samghādisesa offence.

-If a monk accepts and inquires, but not reply it back                                 àThullaccaya offence.

-If a monk accepts, but he does not inquire, yet he replies it back            à Thullaccaya offence.

-If a monk accepts, but not inquire and not reply it back                           àDukkaṭa offence.

-If a monk does not accept, but he inquires and replies it back                 à Thullaccaya offence.

-If a monk does not accept, but he inquires, yet he does not reply it back           à Dukkaṭa offence.

-If a monk does not accept nor inquire, but he replies it back                   à Dukkaṭa offence.

anāpattivāra

Anāpatti saṃgassa vā cetiyassa vā gilānassa vā karanīyena gacchati ummattakassa ādikammikassa.

There is no offence if he goes on business for the Saṃgha Order, or for a pagoda, or for the sick, if he is mad, if he is a first wrong doer.

Summary:

A monk should not act as a matchmaker between man and woman.

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