四分比丘戒本疏 1.20

1.20

述曰：勸善修學也。文有三義：一自心懺默（有罪必須懺訖聽戒。於罪若疑，發露已聽。若無罪者，但應默然也）。二因舉懺默（儻於說戒之前五德舉問，及說戒時戒師三問，並名他問。其有罪者，懺露同前。若無罪者，雖稱無罪而默不懺，亦是默義，亦得名為亦如是答也）。三彰其損益。文云「如是比丘在於眾中乃至三問」等者，舉其三問，亦顯五德舉問也。默妄准律得吉羅罪，能障世間出世間道，故是損也。「若彼比丘憶念」已下，安樂翻前。得世出世二種安樂，故是益也。

The commentary states: This is an exhortation to practice and train well. The text has three meanings: First, silent confession from one's own mind (if one has an offence, one must finish confessing it before listening to the precepts; if one is in doubt regarding an offence, one discloses it and then listens; if one has no offence, one should simply remain silent). Second, silent confession occasioned by an interrogation (if, prior to the recitation of the prātimokṣa, one endowed with the five virtues interrogates, or at the time of recitation the preceptor of the precepts interrogates three times, these are all termed "inquiries by another"; those who have offences confess and disclose them as before; those who have no offences, though declaring themselves without offence, remain silent without confessing—this too has the meaning of silence, and may also be termed "answering thus"). Third, demonstrating the loss and benefit. Where the text says: "Thus the monk being in the assembly, up to the third inquiry..." and so forth, it adduces the three inquiries and also indicates the interrogation by the one endowed with the five virtues. According to the Vinaya, intentional silence incurs a duṣkṛta offence and can obstruct the mundane and supramundane paths; therefore it is a loss. From "If that monk remembers..." downward, peace and joy reverse the preceding; attaining the two kinds of peace and joy—mundane and supramundane—is therefore a benefit.