四分律行事鈔資持記 1.196

1.196

次釋祕勝，《多論》中。又云者，對前文故。初句引問。與彼頗異，彼云契經阿毘曇不以佛在初，獨律誦以佛在初。（謂廣律戒本，竝初標世尊在某處等，經中先云如是我聞，故有是問。）今云初集，未詳聖意。以下是答，初句略答。勝謂高超餘藏，祕謂不使他聞。如下，比釋，上三句明餘藏非勝祕。不擇時處人者，彼云契經中諸弟子說法，有時釋提桓因說，佛言如是，有時化佛說。律下，彰律祕勝。唯佛說者，反上擇人也。彼云一切佛說故。在僧中者，反上擇時處也。彼云若屋中有事不得即結，必當出外。（即擇處也。）若白衣邊有事，必在眾結。（此明不對二眾，即擇時也。）故勝下合有祕字。（舊記妄解，不免委曲。）又下，引二論轉證。（上是小乘經論，下是大乘論。由轉證多論，故在此引。）功德論雙證勝祕。密即祕也。彼云：毘尼猶王者祕藏，非外官所司，故曰內藏。此戒律藏者亦爾。非沙彌清信士女所可聞見，故曰律藏。今但取意以三句括之。《莊嚴論》單證祕義。彼是偈文；若有智慧者，能堅持禁戒；愚劣不堪任，護持如是戒。（此明白衣根鈍，力所不堪，故不令聞。）

Next, explaining "secret and superior" in the Sarvāstivāda Vinaya Vibhāṣā. "It also says" is said in contrast to the preceding passage. The initial sentence cites the question. It is somewhat different from that text: that text says that the sūtras and the Abhidharma do not place the Buddha at the beginning, but only the recitation of the Vinaya places the Buddha at the beginning (meaning that the extensive Vinaya and the Prātimokṣa-sūtra both first state that the World-Honoured One was in such-and-such a place, whereas sūtras first say "Thus have I heard"; hence this question arises). The current text says "initial compilation," the sacred intention behind which is not yet clear. From here down is the reply; the initial sentence is the brief answer. "Superior" means soaring high above the other piṭakas; "secret" means not letting others hear it. As follows, an explanation by comparison: the preceding three sentences clarify that the other piṭakas are neither superior nor secret. "Without choosing time, place, or person": that text says that in the sūtras various disciples preach the Dharma, at times Śakra Devānām Indra preaches and the Buddha confirms it saying "It is so," and at times emanated Buddhas preach. From "The Vinaya…" down demonstrates the secret superiority of the Vinaya. "Preached only by the Buddha" reverses the above "choosing the person." That text says it is because it is preached by all Buddhas. "In the presence of the Saṃgha" reverses the above "choosing time and place." That text says that if there is an incident inside a house, it cannot be enacted immediately, but one must go outside (this is choosing the place). If there is an incident near laypeople in white robes, it must be enacted in the assembly (this clarifies not facing the two [lay] assemblies, which is choosing the time). Therefore below "superior," there should properly be the word "secret" (the ancient commentary explained this falsely and could not avoid being forced). From "Also…" down, two treatises are cited to further verify it. (The above are Hīnayāna sūtras and treatises; the below are Mahāyāna treatises. Because they further verify the Sarvāstivāda Vinaya Vibhāṣā, they are cited here.) The Guṇābhidharma-śāstra jointly verifies both superiority and secrecy. "Esoteric" is simply "secret." It says: "The Vinaya is like the king's secret treasury; not being under the administration of external officials, it is called the inner treasury. This piṭaka of precepts and Vinaya is also like this: not being something that śrāmaṇeras or pure-faith laymen and laywomen may hear or see, it is therefore called the Vinaya piṭaka." Here, only its import is taken and encapsulated in three sentences. The Mahāyāna-sūtrālaṅkāra exclusively verifies the meaning of secrecy. That is a verse text: "If one possesses wisdom, / One can firmly uphold the prohibitive precepts; / The foolish and inferior are incapable of undertaking / The protection and maintenance of such precepts." (This clarifies that laypeople have dull faculties and their capacity is unequal to the task; therefore they are not permitted to hear it.)