四分律刪繁補闕行事鈔 1.383

1.383

六明出眾問緣。所以爾者，恐在眾惶怖，有無差互；屏處怖微，安審得實。即須依律問之。但遮難之中，有得不得，故前廣分別；令其識相，使問難者據法明斷；使問答相應，無有迷謬。若問而不解，終為非問；故中邊不相解語，佛判不成。若準律云：不問十三難者，則不得戒。故前須明解，彼此無迷；脫由不解不成，豈不誤他大事。應沙彌時，教令列名顯數，識相誦之；此非羯磨，不犯賊住。若約律本，但問十三難事；及論作法，但問諸遮。今就義準，著問遮之前。又問難之體，要唯相解，「今問汝，不犯邊罪不？」自非明律者，方識名知相；自外經論雜學，必無曉了。下一一具之，不同舊人，蒙籠誦習。

Sixth, explaining stepping out of the assembly to question about the conditions. The reason for this is the fear that in the assembly they will be panicked and fearful, leading to discrepancies between having or not having [the impediments]; in a secluded place fear is slight, so that one can ascertain the facts calmly and carefully. One must then question them according to the Vinaya. But among the obstacles and impediments, there are those where [ordination] can or cannot be obtained, which is why they were distinguished extensively earlier; causing them to recognize the characteristics, enabling the interrogator to make clear determinations based on the Dharma; and causing questions and answers to match without confusion or error. If one asks but [the recipient] does not understand, it ultimately counts as no interrogation; thus when central and regional dialects do not understand each other's words, the Buddha judged it invalid. If we follow what the Vinaya states: if one does not ask about the thirteen impediments, one does not obtain the precepts. Therefore it must be clearly understood beforehand, with neither party confused; if through lack of understanding it becomes invalid, would that not ruin another's momentous affair? When they are śrāmaṇeras, teach them to list the names, state the numbers, and recite them recognizing their characteristics; this is not a karman, so it does not commit the offense of living as a thief. If according to the Vinaya text, one only asks about the thirteen impediments; when it comes to performing the rite, one only asks about the obstacles. Now, based on the principle, it is placed before asking about the obstacles. Furthermore, the essence of interrogating the impediments fundamentally requires mutual understanding: 'Now I ask you, have you not committed an antima-vatthu offense?' Unless one understands the Vinaya clearly, only then does one recognize the terms and know their aspects; aside from this, through miscellaneous study of sūtras and treatises, one is sure not to understand. Each will be fully detailed below, unlike the old practitioners who recited and practiced in a blur.