[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) › [大般涅槃經疏](https://indike.org/pramana/in.bauddha.taisho.1767) › 9.11 # 大般涅槃經疏 9.11 大般涅槃經疏 9.11 - **Language:** Classical Chinese ### [9.11](https://indike.org/pramana/in.bauddha.taisho.1767.9.11) 三者能隨問答，文為二：一正釋能問答、二唱斷肉。初文佛舉無方之問，須作無方之答。但約一施為端，餘事例爾。若不施名施，應不持戒名尸，乃至不智名般若（云云）。答有五句，例為兩釋：一初不知彼不食魚肉，以魚肉施；彼既不受，於我無損而成大施。二云先知不食，欲顯彼德故以施之，於我無損、於彼著名。又見作福隨喜不障，亦是大施。又見苦者方便解之，不損一毫而名大施。「迦葉白佛」下，二立斷肉制，有六番問答。初番唱斷肉。有師十義釋應斷肉：一云皆有佛性盡應作佛；二云諸佛菩薩變化無方；三云眷屬輪迴；四云同四大五陰；五云精血不淨；六云恕己不能而欲啖他；七云本自無怨橫加酷害；八乖菩薩化道；九食少罪多，既不斷肉望十方有分；十怨對無窮，若殺一生五百生償，故不應食。如食子肉者，父子同體天然之慈，垂淚而咽無耽味心。一云有其昔事。昔國王在路，饑食子肉以度險道。二云子捨身肉，供養父母。三云舉譬，如食子肉。四云非但食肉如子肉想，凡受施時及果菜等，皆他命分，如子肉想（云云）。第二云斷大慈種。有三解：一云佛是大慈、二云初地是大慈、三云性地是大慈。大慈必藉小慈為種，若食肉者則無小慈，故言斷種。又云只眾生是大慈種，定應作佛，《華嚴》名諸眾生以為佛子，食之即是斷佛種也。第三云三種淨肉，即是不見、聞、疑。有二解：一云不見為我殺，不聞疑亦爾。二云若不見不聞但令是殺，不問為我不為我。若是不疑，須云為我。第四番明十種不淨肉者，下〈梵行〉云：人、蛇、象、馬、猪、狗、鷄、狐、獅子、獼猴。獼猴似人，蛇似龍象，馬是濟國之寶，猪狗狐是鄙惡之畜，獅子是獸王，人是己類。九種清淨者，即是見聞疑各有前後方便及以根本（云云）。第五番明美食。若隨他語言是美食，若隨自意不言是美。第六番云。五種牛味，乃至金銀盂器悉不應受。 > The third is 'being able to respond appropriately according to questions'. The text has two parts: first, correctly explaining the ability to answer questions; second, proclaiming the prohibition of eating meat. In the first passage, the Buddha raised open-ended questions, which require open-ended answers. He only took the single case of giving as an initial example, and other cases should be analogized accordingly. If not giving is called giving, then not keeping the precepts should be called śīla, up to not having wisdom being called prajñā, and so forth. There are five phrases in the reply, which are analogously given two explanations. First: at first, one did not know that the other person does not eat fish or meat, and gave fish or meat as an offering; since the other person did not accept it, there was no loss to oneself, and yet it constituted a great giving. Second: having previously known that the other does not eat it, one offered it to highlight their virtue; this caused no loss to oneself and established fame for the other. Furthermore, seeing someone perform merit, rejoicing in it without obstruction is also great giving. Furthermore, seeing someone suffering and using expedient means to release them, without losing a single hair, is called great giving. From 'Kāśyapa addressed the Buddha' onward, the second part establishes the regulation prohibiting meat, which consists of six rounds of questions and answers. In the first round, the prohibition of meat is proclaimed. A master used ten meanings to explain why meat should be prohibited: First, all possess buddhadhātu and all should become buddhas. Second, the transformations of the buddhas and bodhisattvas are without fixed limits. Third, beings transmigrate as one's relatives. Fourth, they share the same four great elements and five aggregates. Fifth, semen and blood are impure. Sixth, one cannot bear it when reflecting on oneself, so why should one consume others? Seventh, originally having no enmity, one arbitrarily inflicts cruel harm. Eighth, it violates the bodhisattva's path of converting beings. Ninth, one eats little but accumulates much sin; if one does not abstain from meat, one hopes to share in \[the sins of\] the ten directions. Tenth, the retaliations of enmity are endless: if one kills one life, one pays for five hundred lives; therefore, it should not be eaten. Regarding 'like eating the flesh of one's own child': parent and child share the same body and natural affection; shedding tears, one swallows it without any attachment to its taste. One explanation says there was a past event: in the past, a king was on the road and, starving, ate his son's flesh to cross a perilous path. A second says the son gave up his own flesh to make an offering to his parents. A third says it is an analogy: 'just like eating the flesh of one's child'. A fourth says not only when eating meat does one think of it as a child's flesh, but whenever receiving offerings, including fruits and vegetables, all are the life-shares of others, so one contemplates them like a child's flesh, and so forth. In the second round, it is said that it cuts off the seed of great friendliness. There are three interpretations: first, the Buddha is great friendliness; second, the first bhūmi is great friendliness; third, the nature-stage is great friendliness. Great friendliness must depend on small friendliness as its seed; if one eats meat, one lacks small friendliness, hence it is said to cut off the seed. Another says that sentient beings themselves are the seed of great friendliness, definitely destined to become buddhas; the Avataṃsaka names sentient beings as 'children of the Buddha'; eating them is thus cutting off the seed of buddhahood. In the third round, the three kinds of pure meat are mentioned, which are not seeing, not hearing, and not suspecting. There are two interpretations: first, not seeing it being killed for oneself, and not hearing or suspecting are also like this. Second, if one does not see and does not hear, so long as it is an act of killing, it does not matter whether it was for oneself or not; but for not suspecting, it must specify 'for oneself'. In the fourth round, explaining the ten kinds of impure meat: the 'Brahmacaryā' chapter below lists human, snake, elephant, horse, pig, dog, chicken, fox, lion, and monkey. The monkey resembles a human; the snake resembles a dragon; the elephant and horse are treasures that aid the state; the pig, dog, and fox are vile beasts; the lion is the king of beasts; and human is one's own kind. The nine kinds of pure \[meat\] mean that seeing, hearing, and suspecting each have preliminary expedient means, subsequent expedient means, and the root \[act\], and so forth. The fifth round explains delicious food: if one follows another's words, it is delicious food; if one follows one's own mind, one does not speak of it as delicious. The sixth round says: the five bovine flavors, up to gold and silver vessels, none of them should be accepted. > — English (machine translation) (machine translation) - [Previous: 9.10](https://indike.org/pramana/in.bauddha.taisho.1767.9.10) - [Next: 9.12](https://indike.org/pramana/in.bauddha.taisho.1767.9.12) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1767.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1767~en-mt.9.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1767.9.11](https://indike.org/pramana/in.bauddha.taisho.1767.9.11) · Pramāṇa