1On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Now on that occasion, a number of well-known Licchavis had assembled in the meeting hall and were sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Saṅgha.

1Ekaṁ 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.

2On that occasion Sīha the general, a disciple of the Nigaṇṭhas, was sitting in that assembly. It then occurred to him: "Doubtlessly, he must be a Blessed One, an Arahant, a Perfectly Enlightened One. For a number of these well-known Licchavis have assembled in the meeting hall and are sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Saṅgha. Let me go see that Blessed One, the Arahant, the Perfectly Enlightened One."

2Tena 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.

Then Sīha went to the Nigaṇṭha Nātaputta and said to him: "Bhante, I wish to go see the ascetic Gotama."

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

3"Since you are a proponent of deeds, Sīha, why go see the ascetic Gotama, a proponent of non-doing? For the ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples."[n.1650] It is strange that Mahāvīra (the Nigaṇṭha Nātaputta) is depicted as making such a statement. The Jains certainly must have known that the Buddha also taught a doctrine of kamma, though different from their own. Mp says that Nātaputta was extremely displeased at Sīha's request and thought to prevent him from going. His words "destroyed the joy that had arisen in Sīha, as if striking a stray bull with a stick, extinguishing a burning lamp, or turning over a bowl of food."

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

Then Sīha's determination to go see the Blessed One subsided.

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

4-5On a second occasion, a number of well-known Licchavis had assembled in the meeting hall and were sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Saṅgha …. All as above, except this is now said to occur "on a second occasion." … On a second occasion, Sīha's determination to go see the Blessed One subsided.

4Dutiyampi 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. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:  "Icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun"ti.

5"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.

6On a third occasion, a number of well-known Licchavis had assembled in the meeting hall and were sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Saṅgha. It then occurred to Sīha: "Doubtlessly, he must be a Blessed One, an Arahant, a Perfectly Enlightened One. For a number of these well-known Licchavis have assembled in the meeting hall and are sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Saṅgha. What can the Nigaṇṭhas do to me whether or not I obtain their permission? Without having obtained the permission of the Nigaṇṭhas, let me go see that Blessed One, the Arahant, the Perfectly Enlightened One."[n.1651] I read with Be and Ee: yannūnāhaṁ anapaloketvā va nigaṇṭhe, as against Ce yannūnāhaṁ anapalokitā va nigaṇṭhe. In the previous sentence, with nigaṇṭhā as subject, the past participles apalokitā vā anapalokitā vā are appropriate as nominatives in agreement with the subject. In this sentence, where ahaṁ is the subject, an absolutive signifying an act of Sīha is preferable.

6Tatiyampi 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 nigaṇṭhe taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan"ti.

7Then, with five hundred chariots, Sīha the general set out from Vesālī in the middle of the day in order to see the Blessed One. He went by carriage as far as the ground was suitable for a carriage, and then dismounted from his carriage and entered the monastery grounds on foot. He approached the Blessed One, paid homage to him, sat down to one side, and said to him:

7Atha 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: 

8"I have heard this, Bhante: ‘The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples.’ Do those who speak thus state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma so that they would not incur any reasonable criticism or ground for censure?[n.1652] See AN3.57, n. 416. For we do not want to misrepresent the Blessed One."

8"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 vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? Anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan"ti.

9(1) "There is, Sīha, a way in which one could rightly say of me: ‘The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples.’[n.1653] In AN8.11 accusations §§1, 3–7 are leveled against the Buddha.

9"Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. (1)

10(2) "There is a way in which one could rightly say of me: ‘The ascetic Gotama is a proponent of deeds who teaches his Dhamma for the sake of deeds and thereby guides his disciples.’

10Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. (2)

11(3) "There is a way in which one could rightly say of me: ‘The ascetic Gotama is an annihilationist who teaches his Dhamma for the sake of annihilation and thereby guides his disciples.’

11Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti. (3)

12(4) "There is a way in which one could rightly say of me: ‘The ascetic Gotama is a repeller who teaches his Dhamma for the sake of repulsion and thereby guides his disciples.’

12Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti. (4)

13(5) "There is a way in which one could rightly say of me: ‘The ascetic Gotama is an abolitionist who teaches his Dhamma for the sake of abolition and thereby guides his disciples.’

13Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  ‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti. (5)

14(6) "There is a way in which one could rightly say of me: ‘The ascetic Gotama is a tormentor who teaches his Dhamma for the sake of torment and thereby guides his disciples.’

14Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  ‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti. (6)

15(7) "There is a way in which one could rightly say of me: ‘The ascetic Gotama is retiring, one who teaches his Dhamma for the sake of retiring and thereby guides his disciples.’

15Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti. (7)

16(8) "There is a way in which one could rightly say of me: ‘The ascetic Gotama is a consoler[n.1654] Ce and Be have assāsako; Ee reads assattho, which means "consoled." I am not quite sure how this is intended as a criticism. who teaches his Dhamma for the sake of consolation and thereby guides his disciples.’

16Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:  ‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti. (8)

17(1) "And in what way, Sīha, could one rightly say of me: ‘The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples’? For I assert the non-doing of bodily, verbal, and mental misconduct; I assert the non-doing of the numerous kinds of bad unwholesome deeds. It is in this way that one could rightly say of me: ‘The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples.’

17Katamo 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. (1)

18(2)"And in what way could one rightly say of me: ‘The ascetic Gotama is a proponent of deeds who teaches his Dhamma for the sake of deeds and thereby guides his disciples’? For I assert good bodily, verbal, and mental conduct; I assert the doing of the numerous kinds of wholesome deeds. It is in this way that one could rightly say of me: ‘The ascetic Gotama is a proponent of deeds who teaches his Dhamma for the sake of deeds and thereby guides his disciples.’

18Katamo 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. (2)

19(3)"And in what way could one rightly say of me: ‘The ascetic Gotama is an annihilationist who teaches his Dhamma for the sake of annihilation and thereby guides his disciples’? For I assert the annihilation of lust, hatred, and delusion; I assert the annihilation of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: ‘The ascetic Gotama is an annihilationist who teaches his Dhamma for the sake of annihilation and thereby guides his disciples.’

19Katamo 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. (3)

20(4)"And in what way could one rightly say of me: ‘The ascetic Gotama is a repeller who teaches his Dhamma for the sake of repulsion and thereby guides his disciples’? For I am repelled by bodily, verbal, and mental misconduct; I am repelled by the acquisition of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: ‘The ascetic Gotama is a repeller who teaches his Dhamma for the sake of repulsion and thereby guides his disciples.’

20Katamo 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. (4)

21(5)"And in what way could one rightly say of me: ‘The ascetic Gotama is an abolitionist who teaches his Dhamma for the sake of abolition and thereby guides his disciples’? For I teach the Dhamma for the abolition of lust, hatred, and delusion; I teach the Dhamma for the abolition of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: ‘The ascetic Gotama is an abolitionist who teaches his Dhamma for the sake of abolition and thereby guides his disciples.’

21Katamo 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. (5)

22(6)"And in what way could one rightly say of me: ‘The ascetic Gotama is a tormentor who teaches his Dhamma for the sake of tormenting and thereby guides his disciples’? For I assert that bad unwholesome qualities—bodily, verbal, and mental misconduct—are to be burned up. I say that someone is a tormentor when he has abandoned the bad unwholesome qualities that are to be burned up; when he has cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. The Tathāgata has abandoned the bad unwholesome qualities that are to be burned up; he has cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. It is in this way that one could rightly say of me: ‘The ascetic Gotama is a tormentor who teaches his Dhamma for the sake of tormenting and thereby guides his disciples.’

22Katamo 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. (6)

23(7)"And in what way could one rightly say of me: ‘The ascetic Gotama is retiring, one who teaches his Dhamma for the sake of retiring and thereby guides his disciples’? For I say that someone is retiring when he has abandoned the production of renewed existence, the future bed of the womb; when he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. The Tathāgata has abandoned the production of renewed existence, the future bed of the womb; he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that one could rightly say of me: ‘The ascetic Gotama is retiring, one who teaches his Dhamma for the sake of retiring and thereby guides his disciples.’

23Katamo 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. (7)

24(8)"And in what way could one rightly say of me: ‘The ascetic Gotama is a consoler, one who teaches his Dhamma for the sake of consolation and thereby guides his disciples’? For I am a consoler with the supreme consolation; I teach the Dhamma for the sake of consolation and thereby guide my disciples. It is in this way that one could rightly say of me: ‘The ascetic Gotama is a consoler, one who teaches his Dhamma for the sake of consolation and thereby guides his disciples.’"[n.1655] Mp: "Supreme consolation (paramena assāsena): the four paths and four fruits."

24Katamo 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. (8)

25When this was said, Sīha the general said to the Blessed One: "Excellent, Bhante! Excellent, Bhante! … Let the Blessed One accept me as a lay follower who from today has gone for refuge for life."

25Evaṁ vutte, sīho senāpati bhagavantaṁ etadavoca:  "Abhikkantaṁ, bhante, abhikkantaṁ, bhante … pe … upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.

26"Make an investigation, Sīha! It is good for such well-known people like yourself to make an investigation."[n.1656] What follows here, up to "and become independent of others in the teaching of the Teacher," closely matches Upāli's experience at MN 56.65–98, I 379,2 –380,10.

26"Anuviccakāraṁ kho, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī"ti.

27"Bhante, I am even more satisfied and pleased with the Blessed One for telling me: ‘Make an investigation, Sīha! It is good for such well-known people like yourself to make an investigation.’ For if the members of other sects were to gain me as their disciple, they would carry a banner all over Vesālī announcing: ‘Sīha the general has become our disciple.’ But the Blessed One rather tells me: ‘Make an investigation, Sīha! It is good for such well-known people like yourself to make an investigation.’ So for the second time, Bhante, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. Let the Blessed One accept me as a lay follower who from today has gone for refuge for life."

"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.

"Sīha, your family has long been a fountain of support for the Nigaṇṭhas; hence you should consider continuing to give alms to them when they approach you."

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

"Bhante, I am even more satisfied and pleased with the Blessed One for telling me: ‘Sīha, your family has long been a fountain of support for the Nigaṇṭhas; hence you should consider continuing to give alms to them when they approach you.’ For I have heard: ‘The ascetic Gotama says thus: "Alms should be given only to me, not to others; alms should be given only to my disciples, not to the disciples of others. 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."’[n.1657] This charge is also addressed at AN3.57. Yet the Blessed One encourages me to give to the Nigaṇṭhas, too. We’ll know the right time for this. So for the third time, Bhante, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. Let the Blessed One accept me as a lay follower who from today has gone for refuge for life."

"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.

28Then the Blessed One gave Sīha the general a progressive discourse, that is, a talk on giving, virtuous behavior, and heaven; he revealed the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that Sīha's mind was pliant, softened, rid of hindrances, uplifted, and confident, he revealed that Dhamma teaching special to the Buddhas: suffering, its origin, its cessation, and the path. Then, just as a clean cloth rid of dark spots would readily absorb dye, so too, while Sīha the general sat in that same seat, there arose in him the dust-free, stainless Dhamma-eye: ‘Whatever is subject to origination is all subject to cessation.’

28Atha kho bhagavā sīhassa senāpatissa anupubbiṁ kathaṁ 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.

29Sīha the general became one who had seen the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma, crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the teaching of the Teacher. He then said to the Blessed One:

29Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: 

"Bhante, please let the Blessed One together with the Saṅgha of bhikkhus accept tomorrow's meal from me."

"adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā"ti.

The Blessed One consented by silence. Having understood that the Blessed One had consented, Sīha rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.

Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sīho senāpati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

30Then Sīha addressed a man: "Go, good man, find some meat ready for sale."

30Atha kho sīho senāpati aññataraṁ purisaṁ āmantesi:  "gaccha tvaṁ, ambho purisa, pavattamaṁsaṁ jānāhī"ti.

Then, when the night had passed, Sīha the general had various kinds of excellent foods prepared in his own residence, after which he had the time announced to the Blessed One: "It is time, Bhante, the meal is ready."

Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:  "kālo, bhante, niṭṭhitaṁ bhattan"ti.

31Then, in the morning, the Blessed One dressed, took his bowl and robe, went to Sīha's residence along with the Saṅgha of bhikkhus, and sat down on the seat prepared for him. Now on that occasion a number of Nigaṇṭhas went from street to street and from square to square in Vesālī, thrashing their arms about and crying out: "Today Sīha the general has slain a plump animal to prepare a meal for the ascetic Gotama! The ascetic Gotama knowingly uses meat obtained from an animal killed especially for his sake, the act being done on his account."

31Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Tena kho pana samayena 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.

32Then a man approached Sīha the general and whispered into his ear: "Sir, you should know that a number of Nigaṇṭhas are going from street to street and from square to square in Vesālī, thrashing their arms about and crying out: ‘Today Sīha the general has slain a plump animal to prepare a meal for the ascetic Gotama! The ascetic Gotama knowingly uses meat obtained from an animal killed especially for his sake, a deed done on his account.’"

32Atha 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.

"Enough, good man. For a long time those venerable ones have wanted to discredit the Buddha, the Dhamma, and the Saṅgha. They will never stop[n.1658] Ce and Ee jīranti; Be jiridanti. Mp: "They do not limit their slander (abbhakkhānassa antaṁ na gacchanti). Or else, this word jiridanti means shame (lajjanatthe). The meaning is that they are not ashamed (na lajjanti)." misrepresenting the Blessed One with what is untrue, baseless, false, and contrary to fact, and we would never intentionally deprive a living being of life, even for the sake of our life."[n.1659] See the Jīvaka Sutta (MN 55) for the Buddha’s position on meat-eating. It is curious, indeed almost disingenuous, that the Buddhist texts depict the Jains as criticizing the Buddha for eating meat from an animal killed especially for him. This charge plays right into the Buddhists’ protest that the Buddha is being slandered and their rejoinder that he would never intentionally have a living being killed for his meal. But as the Jains were strict vegetarians, we can be almost certain that they criticized the Buddha and his disciples, not for having an animal killed for their meal, but simply for consuming meat.

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.

33Then, with his own hands, Sīha the general served and satisfied the Saṅgha of bhikkhus headed by the Buddha with the various kinds of excellent food. Then, when the Blessed One had finished eating and had put away his bowl, Sīha sat down to one side. Then the Blessed One instructed, encouraged, inspired, and gladdened Sīha with a Dhamma talk, after which he rose from his seat and departed.

33Atha 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.

Dutiyaṁ.