四分律行事鈔資持記 1.90

1.90

通結中，上句總牒。次二句是縱，下二句即奪。謂在教皆正，因人有殊。言通局者，初約大小，前五局小，第六通大小。二約三藏，前四局律，後二通經論。三就前四本異分別，第一局本宗，後三通異部。四就後三取捨分別，第二第三取他成本故局，第四捨本從他故通。五就二三融隔分別，第二缺文直取，則部類相隔故局；第三有義方求，則彼此相融故通。若約相兼明通局者，初不兼後故局，後得兼前故通。中間兩望，則含通局。

Under "General Conclusion", the first clause recaps the whole. The next two clauses concede, and the following two clauses refute. This means that while they are all correct within the teaching, differences arise because of the persons [interpreting them]. As for "comprehensive or restricted": first, in terms of Mahāyāna and Hīnayāna, the first five are restricted to the Hīnayāna, while the sixth encompasses both Mahāyāna and Hīnayāna. Second, in terms of the Tripiṭaka, the first four are restricted to the Vinaya, while the latter two encompass sūtras and treatises. Third, distinguishing between the original and divergent schools among the first four, the first is restricted to its own school, while the latter three extend to other lineages. Fourth, distinguishing between acceptance and rejection among the latter three, the second and third take from others to complete their own [school], and are thus restricted; the fourth abandons its own to follow others, and is thus comprehensive. Fifth, distinguishing between integration and separation regarding the second and third, the second takes directly when there is missing text, so that the lineages remain separated and it is restricted; the third seeks only when there is already principle, so that both integrate and it is comprehensive. If one explains comprehensive and restricted in terms of mutual inclusion: the former does not include the latter and is thus restricted; the latter can include the former and is thus comprehensive. Looking between the two, both comprehensiveness and restriction are contained.