四分律行事鈔資持記 2.73

2.73

二不定中，初示所疑。言託境者，對前女也。六聚者，戒本三罪二罪謂婬觸語歎屏露二坐，蘭吉即方便，提舍如蘭若受食。若下，明本犯。文下，釋疑。以戒本中不具六聚，故以略舉通之。下指廣者，即如《戒疏》，略引示之；明制意者，如來立教，專為攝修；不相鑒察，容無自勵；隨信舉發，以存相利；所以篇列第三者，既通六聚，上收戒分，下攝威儀；文義便故。釋名義者，二即屏露兩處，於所犯事不決定故，名為不定。言罪體者，此戒罪體，但取生疑，犯突吉羅；文言：應一一治，自依篇聚耳。僧有尼無，即不同戒也。

Under the two aniyatas, first the doubt is shown. "Relying on the object" means facing the woman mentioned before. The "six classes" refers to the three offenses and two offenses in the prātimokṣa, meaning sexual intercourse, touch, lewd words, praise, and sitting in a screened or open place; thullaccaya and duṣkṛta are the preparatory stages; pātideśanīya is like receiving food in an araṇya. Under "If...", the fundamental offense is explained. Under "The text...", the doubt is resolved. Because the prātimokṣa does not contain all six classes, it resolves it by taking it as a brief summary. Where it points below to the extensive [exposition], it is briefly cited and shown as in the Precept Commentary: explaining the intention behind the proscription, the Tathāgata established the teaching specifically to gather and cultivate [disciples]; if they did not observe and examine one another, there might be no self-exertion; initiating accusations according to [a trustworthy laywoman's] faith is done to preserve mutual benefit; the reason it is listed third among the classes is that, since it applies to all six classes, above it includes the precept divisions and below it gathers deportment, which is convenient in text and meaning. Explaining the name and meaning: "two" refers to the two places, screened and open; because the matter violated is undetermined, it is called aniyata ("indeterminate"). As for the "essence of the offense": the offense-essence of this precept merely takes the arising of doubt, which incurs a duṣkṛta; the text stating "one should cure them one by one" naturally depends on the classes. Being present for monks and absent for nuns means they are not identical precepts.