四分律行事鈔資持記 2.2112

2.2112

誡勅中，初泛明持毀。佛住滅後，勝劣有殊；據受猶同，行果全異。行者下，正誡能悔有三，初喜其已懺。故下，二勸其堅持，初引文勸。應即《僧祇》。梵云絳賴叉，此云無憂；即佛生處樹華，喻其殊勝也。或翻青蓮華，喻其清淨，頗合文意。縱下，舉難勸。論即《善見》。如是下，三結告隨機。并下，兼示來報。經續云：後得為人，復受黃門二形無根等報，故云等也。

In the admonition, the first part explains maintaining and violating in general. When the Buddha was dwelling [in the world] versus after his parinirvāṇa, there is a difference of superiority and inferiority; yet based on receiving [the precepts] they are still identical, whereas practice and fruition are entirely distinct. From 'Practitioners' onward, directly admonishing those able to repent has three parts: first rejoicing that he has already confessed. From 'Therefore' onward, the second is encouraging him to maintain them firmly, wherein it first quotes texts to encourage him. This should be the Mahāsāṃghika-vinaya. The Sanskrit says *jiàng-lài-chā*, translated here as 'sorrowless' (aśoka); that is the tree and flower at the place of the Buddha's birth, used as an analogy for its supreme excellence. Or it is translated as 'blue lotus flower' (utpala), an analogy for its purity, which quite accords with the text's meaning. From 'Even if' onward, it adduces difficulties to encourage him. The treatise is the Samantapāsādikā. From 'Thus' onward, the third concludes by addressing him according to the situation. From 'And' onward, it additionally shows the future retribution. The sūtra continues: 'Later, upon gaining rebirth as a human, one furthermore receives the retributions of being a paṇḍaka, having dual sexual characteristics, or lacking sexual organs,' hence it says 'and so on.'