四分律刪繁補闕行事鈔 1.415

1.415

九戒師白和法。彼應白言：「大德僧聽！此某甲，從和尚某甲，求受具足戒；此某甲今從眾僧乞受具足戒，某甲為和尚。若僧時到僧忍聽：我問諸難事。白如是。」問：戒師作白和僧，教授無者？答：羯磨對僧問難，先不差之，故後須和；教授已被僧差，奉命令問，何須更和；又在屏處，不對眾問。問：戒師不差，教授獨差者？答：教授師出眾問難，不差無由輒問；羯磨眾中而問，故不須差。更有料簡，如《義鈔》說。

Ninth, the precept-master's motion to harmonize the assembly. He should make the motion, saying: "Let the venerable saṃgha listen! This so-and-so seeks to receive the upasampadā precepts from the upādhyāya so-and-so; this so-and-so now requests to receive the upasampadā precepts from the saṃgha, with so-and-so as upādhyāya. If the time has arrived for the saṃgha, may the saṃgha give consent: I shall question him on the matters of impediment. Such is the motion." Question: The precept-master makes a motion to harmonize the saṃgha, but why does the instructing master not do so? Answer: When the karmadāna questions the candidate on the impediments before the saṃgha, he was not previously appointed to do so, hence he must harmonize [the assembly] afterward; the instructing master was already appointed by the saṃgha and acts under orders to question him, so why would he need further harmonization? Moreover, he was in a screened place and did not question him before the assembly. Question: Why is the precept-master not appointed, while only the instructing master is appointed? Answer: The instructing master leaves the assembly to question the impediments; without appointment, he would have no basis to question him on his own authority; the karmadāna questions him within the assembly, hence he does not need to be appointed. There are further critical distinctions, as explained in the Commentary on the Meaning.