Aṅguttara Nikāya 8.12

Numbered Discourses 8.12

2. Mahāvagga

2. The Great Chapter

Sīhasutta

With Sīha

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time several very prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.

Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṁ parisāyaṁ nisinno hoti. Atha kho sīhassa senāpatissa etadahosi: “nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.

Now at that time General Sīha, a disciple of the Jains, was sitting in that assembly. He thought, “That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”

Atha kho sīho senāpati yena nigaṇṭho nāṭaputto¹ tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti.

Then General Sīha went to the Jain ascetic of the Ñātika clan and said to him, “Sir, I’d like to go to see the ascetic Gotama.”

“Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.

“But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction? For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.”

Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro² bhagavantaṁ dassanāya, so paṭippassambhi.

Then Sīha’s determination to go and see the Buddha died down.

Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. Dutiyampi kho sīhassa senāpatissa etadahosi: “nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.

For a second time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways. And for a second time Sīha thought: “Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”

Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti.

Then General Sīha went to the Jain Ñātika …

“Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.

Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.

Then for a second time Sīha’s determination to go and see the Buddha died down.

Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. Tatiyampi kho sīhassa senāpatissa etadahosi: “nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. Kiṁ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā? Yannūnāhaṁ anapaloketvāva nigaṇṭhe³ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.

For a third time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways. And for a third time Sīha thought, “That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. What can these Jains do to me, whether I take leave of them or not? Why don’t I, without taking leave of them, go to see that Blessed One, the perfected one, the fully awakened Buddha!”

Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṁ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca:

Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha. He went by carriage as far as the terrain allowed, then descended and went by foot. Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:

“Sutaṁ metaṁ, bhante: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. Ye te, bhante, evamāhaṁsu: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṁ abhūtena abbhācikkhanti dhammassa cānudhammaṁ byākaronti na ca koci sahadhammiko vādānuvādo⁴ gārayhaṁ ṭhānaṁ āgacchati? Anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti.

“Sir, I have heard this: ‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’ I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? For we don’t want to misrepresent the Blessed One.”

“Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

“There is, Sīha, a sense in which you could rightly say that I believe in inaction, I teach inaction, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that I believe in action, I teach action, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that I believe in annihilationism, I teach annihilation, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that I’m disgusted, I teach disgust, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that I'm an exterminator, I teach extermination, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that I’m a mortifier, I teach mortification, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that I’m an abortionist, I teach abortion, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that I’m ambitious, I teach ambition, and I guide my disciples in that way.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And what’s the sense in which you could rightly say that I believe in inaction, I teach inaction, and I guide my disciples in that way? I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. In this sense you could rightly say that I teach inaction.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, kiriyaṁ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa; anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And what’s the sense in which you could rightly say that I believe in action, I teach action, and I guide my disciples in that way? I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. In this sense you could rightly say that I teach action.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, ucchedaṁ vadāmi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And what’s the sense in which you could rightly say that I believe in annihilationism, I teach annihilation, and I guide my disciples in that way? I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I teach annihilationism.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And what’s the sense in which you could rightly say that I’m disgusted, I teach disgust, and I guide my disciples in that way? I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things. In this sense you could rightly say that I’m disgusted.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, vinayāya dhammaṁ desemi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And what’s the sense in which you could rightly say that I'm an exterminator, I teach extermination, and I guide my disciples in that way? I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I’m an exterminator.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti? Tapanīyāhaṁ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘tapassī’ti vadāmi. Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And what’s the sense in which you could rightly say that I’m a mortifier, I teach mortification, and I guide my disciples in that way? I say that bad conduct by way of body, speech, and mind should be mortified. I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. In this sense you could rightly say that I’m a mortifier.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti? Yassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi. Tathāgatassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And what’s the sense in which you could rightly say that I’m an abortionist, I teach abortion, and I guide my disciples in that way? I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. In this sense you could rightly say that I’m an abortionist.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṁ desemi, tena ca sāvake vinemi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’”ti.

And what’s the sense in which you could rightly say that I’m ambitious, I teach ambition, and I guide my disciples in that way? I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way. In this sense you could rightly say that I’m ambitious.”

Evaṁ vutte, sīho senāpati bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, General Sīha said to the Buddha, “Excellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

“Anuviccakāraṁ kho, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti.

“Sīha, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”

“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ vesāliṁ paṭākaṁ parihareyyuṁ: ‘sīho amhākaṁ senāpati sāvakattaṁ upagato’ti. Atha ca pana bhagavā evamāha: ‘anuviccakāraṁ, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration. For if the followers of other religions were to gain me as a disciple, they’d carry a banner all over Vesālī, saying: ‘General Sīha has become our disciple!’ And yet the Buddha tells me to act after careful consideration. For a second time, I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

“Dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.

“For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”

“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha: ‘dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. Sutaṁ metaṁ, bhante: ‘samaṇo gotamo evamāha—mayhameva dānaṁ dātabbaṁ, mayhameva sāvakānaṁ dātabbaṁ; mayhameva dinnaṁ mahapphalaṁ, na aññesaṁ dinnaṁ mahapphalaṁ; mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, na aññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti, atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṁ jānissāma. Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come. Sir, I have heard this: ‘The ascetic Gotama says, “Gifts should only be given to me, and to my disciples. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.”’ Yet the Buddha encourages me to give to the Jain ascetics. Well, sir, we’ll know the proper time for that. For a third time, I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Atha kho bhagavā sīhassa senāpatissa anupubbiṁ kathaṁ⁵ kathesi, seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi sīhaṁ senāpatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evamevaṁ sīhassa senāpatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

Then the Buddha taught Sīha step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Sīha’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha: “Everything that has a beginning has an end.”

Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sīho senāpati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Sir, may the Buddha together with the bhikkhu Saṅgha please accept tomorrow’s meal from me.” The Buddha consented with silence. Then, knowing that the Buddha had consented, Sīha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho sīho senāpati aññataraṁ purisaṁ āmantesi: “gaccha tvaṁ, ambho purisa, pavattamaṁsaṁ jānāhī”ti. Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti.

Then Sīha addressed a certain man, “Mister, please find out if there is any meat ready for sale.” And when the night had passed General Sīha had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ⁶ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti: “ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ. Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman”ti.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sīha’s home, where he sat on the seat spread out, together with the Saṅgha of bhikkhus. Now at that time many Jain ascetics in Vesālī went from street to street and from square to square, calling out with raised arms: “Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.”

Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi: “yagghe, bhante, jāneyyāsi. Ete sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti: ‘ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ. Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti.

Then a certain person went up to Sīha and whispered in his ear, “Please sir, you should know this. Many Jain ascetics in Vesālī are going from street to street and square to square, calling out with raised arms: ‘Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’”

Alaṁ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. Na ca panete āyasmanto jiridanti taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhituṁ; na ca mayaṁ jīvitahetupi sañcicca pāṇaṁ jīvitā voropeyyāmā”ti.

“Enough, sir. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha. They’ll never stop misrepresenting the Buddha with their false, hollow, lying, untruthful claims. We would never deliberately take the life of a living creature, not even for life’s sake.”

Atha kho sīho senāpati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho sīho senāpati bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sīhaṁ senāpatiṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.

Then Sīha served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Sīha sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.

Dutiyaṁ.