注大乘入楞伽經 9.94

9.94

明有說言佛毘尼中聽食肉者，悉是謗如來也。昔於餘經說遮十種，許三種者，以眾生惡習既久，而其情欲不可輒去，是漸禁絕，就其情而制之，令其修習。今於此會一切種一切時，開遮方便一切悉斷，是謂最後清淨明誨。言遮十種者：人、蛇、象、馬、龍、狐、猪、狗、師子、獼猴也。許三種者：不見、不聞、不疑也。謂肉有二者：他殺、自死。見聞疑者，所謂他殺；不見聞疑者，所謂自死。或云許五種：謂不見聞疑外，加鳥殘、自死共成五種。雖云三五不同，俱不出自死肉之一義也。

This explains that anyone who says that the Buddha permits the eating of meat in the Vinaya is entirely slandering the Tathāgata. Formerly, in other sūtras, when ten kinds were forbidden and three kinds were permitted, it was because sentient beings' evil habits had been long established and their desires could not be removed all at once; it was a gradual prohibition, formulated in accordance with their dispositions so as to train them. Now, in this assembly, under all circumstances and at all times, provisional permissions and prohibitions are entirely terminated; this is called the final, pure, and clear instruction. As for forbidding the ten kinds, they are: human, snake, elephant, horse, dragon, fox, pig, dog, lion, and monkey. Permitting the three kinds means: not seen, not heard, and not suspected. This means meat is of two kinds: killed by another, or died naturally. What is seen, heard, or suspected is what is killed by another; what is not seen, heard, or suspected is what has died naturally. Or some say five kinds are permitted: besides not seen, heard, or suspected, adding what is left by birds and what died naturally to make five kinds. Although the three and five are spoken of differently, neither departs from the single meaning of meat that died naturally.