四分律行事鈔資持記 1.1043

1.1043

告淨中，但約長行序後三問以為分齊。初明問前不告。後自問故。若下，明問後須告又三，初止住說戒。戒師自止，謂知法者。不住須呵，謂迷教者。待下，明告淨。待坐字語通上下，據義則綴上為優，約句則貫下為便，詳之。一人告者，恐妨僧故。若有下，明發露。依次說者，接前止處也。準此，不明再和；以陳淨入坐，和相已彰。今時有行略和，未見所出。

In [the section on] announcing purity, the demarcation is made solely in reference to the three questions following the prose prologue. First, it explains not announcing prior to the questioning, because one will subsequently question oneself. From “If...” downward, it explains that one must announce after the questioning, which also has three [parts]: first, halting the recitation of the precepts. The precept master halts of himself, which refers to one who knows the Dharma. If he does not halt, he must be reproved, which refers to one who is confused about the teaching. From “Awaiting...” downward, it explains announcing purity. The phrase “awaiting [the return to one's] seat” applies grammatically to both what precedes and what follows; based on the meaning, connecting it to the preceding is preferable, whereas in terms of sentence phrasing, continuing it into the following is more convenient—consider this carefully. That a single person makes the announcement is out of fear of obstructing the saṃgha. From “If there is...” downward, it explains revealing offenses. Reciting in sequence means resuming from where it was previously halted. According to this, it does not specify harmonizing again, because when one has declared purity and entered into one's seat, the mark of harmony is already manifest. Nowadays, some perform an abbreviated harmonization, but where that derives from is not yet seen.