四分律行事鈔資持記 1.765

1.765

和僧中，初正問答。如下，明總別。四答者，即別答也。初答如上，二召入（云召沙彌入眾單白羯磨），三對問（云對眾問難單白羯磨），四正受（云授具足戒白四羯磨）。總答中，前後四法，無非受戒，一言總收。鈔用總答，下無別問。乃至等者，雖通多人，可盡日夕；然於行事或容停止，義非連續，相涉疑濫；必欲準行，且通一坐。今諸州郡年別開壇，多人併受，反用別答；理雖無害，事成繁重。餘文可解。

In harmonizing the Saṃgha: First, the formal questions and answers. Under 'As follows', he clarifies the general and the specific. The 'four answers' are the specific answers. The first answer is as above; the second is summoning [the candidate] to enter (saying, 'the single-jñapti karmavācanā summoning the novice to enter the assembly'); the third is questioning face to face (saying, 'the single-jñapti karmavācanā questioning about difficulties before the assembly'); the fourth is the principal reception (saying, 'the jñaptidvitīyā karmavācanā conferring the full precepts'). In the general answer, the four procedures throughout are nothing other than receiving the precepts, gathered up in a single phrase. The Manual uses the general answer, with no separate questioning below. Regarding 'and so forth': although this applies generally to multiple persons and can last all day and night, yet in carrying out the proceedings it may allow interruption; the principle is not continuous, involving doubts and confusion; if one definitely wishes to practice according to it, it should apply only to a single sitting. Nowadays, various prefectures open platforms annually, and multiple persons receive together, using the specific answers instead; although there is no harm in principle, in practice it becomes tedious and heavy. The rest of the text can be understood.