Talmud for Eduyot 2:2

אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים, מִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה. אָמַר רַבִּי עֲקִיבָא, מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. וַחֲכָמִים אוֹמְרִים, לֹא רָאִינוּ אֵינוֹ רְאָיָה, אֶלָּא יוֹצֵא לְבֵית הַשְּׂרֵפָה:

R. Chanina, the adjutant high-priest, testified: In all of my days I never saw the hide (of a bechor [a first-born animal]) going out to the burning site [after it had been flayed, if it were found to be treifah, even though the p'sul (the disqualifying factor) were in it before the flaying — since it was not recognized until after the flaying]. R. Akiva said: From his words we learn that if one flays a bechor and it is found to be a treifah, the Cohanim may enjoy its hide, and it is not burned. [R. Akiva comes to let us hear that even a blemished bechor, which is slaughtered outside of the sanctuary because of its blemish, the Torah (not having allowed it to be sacrificed but) only to be eaten, it being written (Deuteronomy 15:21): "In your gates (i.e., outside of the sanctuary) shall you eat it" — if it died, its hide is forbidden and it requires burial. And R. Akiva apprised us that when its being a treifah is not recognized until after it is flayed, its shechitah and its flaying permits its hide as if its blood had been sprinkled in the sanctuary.] The sages say: "We have not seen" is no proof [i.e., perhaps it never happened in his days that it was found to be treifah after flaying, and if it happened and they burned it, he did not see it]; but it goes out to the burning site.

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