四分律行事鈔資持記 2.277

2.277

敘意中，初敘相廣難持。有境是者，彰其遍也。緣者，或指上境，或約心緣。綿，猶遠也，通過未故；亘即遍也，周法界故。攝心漫者，凡心微劣，持奉難故。今下，明本文顯要。則有三易：一人誦常聞，二文相有據，三條別不濫。自下，遮疑。恐謂戒相既廣，但釋戒本；已外持犯，何由可通，故此釋之。準例者，準此例彼，一切類通；相承者，以彼承此楷模不異。若達戒本，萬境皆然；解一千從，故云薄知等。

In stating the intention, he first relates that the marks are broad and difficult to maintain. 'Being possessed of objects' demonstrates their ubiquity. 'Conditions' (yuán) refers either to the aforesaid objects or to the conditions of the mind. 'Continuous' (mián) means distant, because it penetrates past and future; 'pervading' (gèn) means omnipresent, because it circles the dharma realm. 'Gathering the diffuse mind' means that because the ordinary mind is weak and inferior, to maintain and revere [the precepts] is difficult. 'Now...' clarifies that the root text is prominent and essential. Thus there are three easinesses: first, people recite it and constantly hear it; second, the textual marks have authority; third, the distinction of items is not confused. 'From...' prevents doubts. Fearing people might say that since the precept marks are broad, he only explains the Prātimokṣa, so by what means could maintenances and violations beyond it be penetrated, he therefore explains this. 'Following the standard' means following this to standardize that, so that all kinds are penetrated; 'inheriting each other' means that taking that to inherit this, the model is not different. If one masters the Prātimokṣa, the myriad objects are all likewise; understanding one, a thousand follow, hence he says 'having slight knowledge', and so forth.