大般涅槃經義記 2.169

2.169

第三會通昔言之中有三問答，初問食肉斷大慈種，云何如來先聽比丘食三淨肉？不見、聞、疑是三淨也。佛答隨事漸斷故爾，言聽食淨為斷不淨。二問如來已聽比丘食三淨肉，何緣於中十種不淨、九種清淨而復不聽？十種不淨下文自數，人、蛇、象、馬、驢、狗、師子、猪、狐、獼猴，是其十也。於此十中不見、聞、疑他為己殺，是故攝入三種淨中。生世機嫌，故名不淨。九種清淨自未見文，人傳釋之，前十種外，餘眾生中不見他殺、亦無聞、疑，及不為己，即以為四；先乾、自死及與鳥殘，通前為七；不期偶得及他自殺，請已而食，通前為九。下佛答之，此亦是我隨事漸制。三問如來隨事漸制，何故昔日讚肉為美？佛答有二：一明嘆餘食；二舉衣況食，成己不嘆。此第三竟。

In the third section, harmonising and reconciling former statements, there are three sets of questions and answers. The first asks: If eating meat severs the seed of great compassion, why did the Tathāgata previously permit bhikṣus to eat the three kinds of clean meat? Not seeing, not hearing, and not suspecting are the three kinds of clean [meat]. The Buddha answers that it was because he gradually cut it off in accordance with circumstances; stating that he permitted eating clean [meat] was in order to cut off unclean [meat]. The second asks: Since the Tathāgata had already permitted bhikṣus to eat the three kinds of clean meat, for what reason did he again forbid ten kinds of unclean [meat] and nine kinds of clean [meat] among them? The ten kinds of unclean [meat] are enumerated below in the text itself: human, snake, elephant, horse, donkey, dog, lion, pig, fox, and monkey—these are the ten. Among these ten, one does not see, hear, or suspect that another killed them for oneself, and so they would be subsumed under the three kinds of clean [meat]. Yet because they give rise to worldly censure and dislike, they are called unclean. As for the nine kinds of clean [meat], text has not yet been seen, but tradition explains them: outside of the former ten kinds, among other living beings, one does not see another kill them, nor does one hear or suspect it, and it was not [killed] for oneself—these make four; previously dried, naturally dead, and leftovers from birds, added to the former, make seven; obtained unexpectedly by chance, and killed by another for themselves where one eats after being invited, added to the former, make nine. Below, the Buddha answers him: This was also my gradual establishment of prohibitions in accordance with circumstances. The third asks: If the Tathāgata gradually established prohibitions in accordance with circumstances, why did he previously praise meat as delicious? The Buddha answers with two points: first, explaining that he praised other foods; second, adducing clothing to illustrate food by comparison, establishing that he himself did not praise it. This completes the third [section].