[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 11.33 # 大般涅槃經集解 11.33 大般涅槃經集解 11.33 - **Language:** Classical Chinese ### [11.33](https://indike.org/pramana/in.bauddha.taisho.1763.11.33) 案僧亮曰：若慈是壽本、食肉害慈者，先聽食也。三種淨者，謂除見、聞、疑也。十種不淨者，後有成數也。九種者，不見有三，謂未食時喜，食時、食已亦喜也。不聞、不疑各有三如是也。僧宗曰：三種十種九種，並牽昔制也。三種謂見、聞、疑也。十種者，下有成文。九種受者，昔日一往唱言，離見、聞、疑聽食。當時雖制，而損命猶多，故第二種制除十之外，離見聞疑，聽食也。雖爾，而傷損尚多，故第三稍令精盡。向者三事各有前後方便，一事有三，合成九也。見中三者，謂見斷命時、見牽去時、見殺後屠割時。聞中三者，聞殺時、聞牽去時、聞屠割時。疑三者，亦不離見聞也。疑此為是為我殺耶？為他殺耶？乃至前後方便亦疑也。又釋疑者，如向在彼家，今於此家得肉，情中生疑：為是向肉？為非向肉？亦不得噉。如前後方便生疑，悉不得噉。聞中生疑，類如前也。但見聞事異，各分為三，則成六也。二家之疑不復分別，同是一疑耳。今常教既興，一切悉斷，此則去滯有漸，不可頓也。又一義：常果要行，事在施命，宜頓斷明矣。 > Sengliang comments: If compassion is the root of longevity and eating meat harms compassion, then why did he previously permit eating it? The 'three pure kinds' refers to excluding what is seen, heard, or suspected. As for the 'ten impure kinds,' there is a definite enumeration later. The 'nine kinds': regarding not seeing, there are three, meaning joy before eating, joy while eating, and joy after eating; not hearing and not suspecting each likewise have three. Sengzong says: The three kinds, the ten kinds, and the nine kinds all invoke previous regulations. The three kinds refer to seen, heard, and suspected. As for the ten kinds, there is a clear passage below. The receiving of the nine kinds: in the past he made a provisional proclamation that one was permitted to eat if free from seeing, hearing, or suspecting. Although the rule was made at that time, many lives were still harmed; hence, the second rule was that aside from the ten, one was permitted to eat if free from seeing, hearing, or suspecting. Even though this was so, injuries and harm were still numerous; therefore, the third \[rule\] gradually made it pure and exhaustive. Each of the three aforementioned matters had its prior and posterior preparatory stages: three per matter, combining to make nine. The three within seeing are: seeing when life is severed, seeing when it is dragged away, and seeing when it is butchered after being killed. The three within hearing are: hearing when it is killed, hearing when it is dragged away, and hearing when it is butchered. The three within suspicion likewise do not depart from seeing and hearing: suspecting whether it was killed for oneself, or killed for another, down to suspecting the prior and posterior preparatory stages. Another explanation of suspicion is: as when earlier one was at that house, and now at this house one receives meat, doubt arises in the mind: 'Is this the earlier meat? Or is it not the earlier meat?' One also may not eat it. If suspicion arises regarding the prior or posterior preparatory stages, in all cases one may not eat it. Suspicion arising within hearing is analogous to the former. But since the circumstances of seeing and hearing are different, each is divided into three, making six. The suspicion concerning the two households is not differentiated further; it is identically a single suspicion. Now that the teaching of permanence has arisen, all \[meat-eating\] is entirely severed; this shows that removing attachments has a gradual order and cannot be done all at once. Another interpretation: The essential practice for the fruit of permanence lies in granting life; it is clear that it should be severed completely and at once. > — English (machine translation) (machine translation) - [Previous: 11.32](https://indike.org/pramana/in.bauddha.taisho.1763.11.32) - [Next: 11.34](https://indike.org/pramana/in.bauddha.taisho.1763.11.34) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1763.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.11.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.11.33](https://indike.org/pramana/in.bauddha.taisho.1763.11.33) · Pramāṇa