四分律行事鈔資持記 1.107

1.107

教體中，初科，上二句示所判之繁。顯理教者，通目聖典，如上所明。有多途者，大小兩乘，各分三藏三學等故。下二句標能判從要。如《戒疏》中，或約三輪、或約化行、或約化制、或約制聽，彼取三輪，今用化行；隨時用與，未須和會。但在古猶局，於今乃通；名同理異，對疏可見。言情求者，顯義判故。言分二者，一代時教，總歸化行；開其信解，用舍任緣，故名化教；制其修奉，違反有過，名為行教。一謂化教此則通於道俗但汎明因果識達邪正科

Under "the essence of the teaching", the first section's upper two lines indicate the complexity of that which is judged. "The teaching that reveals principle" is a general designation for the sacred scriptures, as clarified above. That there are "many approaches" is because the Mahāyāna and Hīnayāna each divide into three baskets, three trainings, and so on. The lower two lines indicate that the judgment capable of resolving this follows the essentials. As in the Precept Commentary, [the judgment is made] either by the three wheels, or by conversion and regulation, or by conversion and prohibition, or by prohibition and permission. That text adopts the three wheels, while this text uses conversion and regulation; according to the times, they are used or set aside, without needing to be harmonized. However, in ancient times it was still restricted, while now it is universally comprehensive; the names are the same but the principles differ, which can be seen by comparing with the Commentary. Saying "sought through deliberation" indicates judgment based on meaning. Saying "divided into two" means that the teachings of the Buddha's entire lifetime are subsumed under conversion and regulation: awakening faith and understanding, where adoption and rejection depend on conditions, is called the "teaching of conversion"; regulating practice and observance, where transgression incurs fault, is called the "teaching of regulation". Section: "First, the teaching of conversion: this applies universally to monastics and laypeople, merely clarifying cause and effect in general to discern and comprehend the orthodox and heterodox."