大般涅槃經疏 9.12

9.12

The Buddha's reply has eight parts: First, he rebukes that one should not be like the naked Nirgranthas who starve themselves or gorge voraciously, which are either excessive or deficient; herein one should exercise discretion oneself. Regarding precious objects: since they arouse strong greed, they should not even be kept. Regarding the five flavors: since they do not constitute one's primary physical identity, one is permitted to accept them. How could it be like the Nirgranthas who prohibit them unconditionally? Second, he clarifies that one must understand the Tathāgata's intention in opening three and barring ten; how could it be identical to the views of those non-Buddhists? Because sentient beings cannot abstain abruptly, he first prohibited three kinds because they differed in character from what is outside the three kinds; next he prohibited ten kinds, and then what is outside the ten kinds; because one cuts off greedy thoughts, all are completely prohibited. Third, abruptly regulating that all disciples must completely abstain from all meat contrasts past [teachings] to proclaim the present one; whereas in the bodhisattva precepts the minor infractions had long been regulated, though appearing to eat meat to save sentient beings, [bodhisattvas] actually do not eat it. Fourth, he clarifies that eating meat leads to long-lasting resentment and enmity, so the path of converting [beings] cannot proceed and one becomes estranged from sentient beings, and so forth. Fifth, he clarifies that clinging to the Hīnayāna practice of eating meat, slandering the Mahāyāna abrupt prohibition, stirs up evil disputes. Sixth, he clarifies that eating meat gives rise to many evil deeds. Seventh, he makes exceptions for years of famine and soiled vessels. Eighth, the conclusion of the prohibition—all as stated in the text.