With Sīha Sīhasutta

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. 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 sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.

Now at that time General Sīha, a disciple of the Jains, was sitting in that assembly. Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṁ parisāyaṁ nisinno hoti. He thought, Atha kho sīhassa senāpatissa etadahosi: “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. “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. Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!” Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.

Then General Sīha went to the Jain ascetic of the Ñātika clan and said to him, Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “Sir, I’d like to go to see the ascetic Gotama.” “icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”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? “Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.” Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.

Then Sīha’s determination to go and see the Buddha died down. Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.

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. Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. And for a second time Sīha thought: 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. “Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!” Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.

Then General Sīha went to the Jain Ñātika … Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti.

“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 for a second time Sīha’s determination to go and see the Buddha died down. Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.

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. Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. And for a third time Sīha thought, Tatiyampi kho sīhassa senāpatissa etadahosi: “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. “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. What can these Jains do to me, whether I take leave of them or not? Kiṁ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā? Why don’t I, without taking leave of them, go to see that Blessed One, the perfected one, the fully awakened Buddha!” Yannūnāhaṁ anapaloketvāva nigaṇṭhe taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.

Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha. Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṁ dassanāya. He went by carriage as far as the terrain allowed, then descended and went by foot. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi. Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him: Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca:

“Sir, I have heard this: “Sutaṁ metaṁ, bhante: ‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’ ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. 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 rebuttal and criticism? 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? For we don’t want to misrepresent the Blessed One.” Anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti.

“There is, Sīha, a sense in which you could rightly say that “Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I believe in inaction, I teach inaction, and I guide my disciples in that way. ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I believe in action, I teach action, and I guide my disciples in that way. ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I believe in annihilationism, I teach annihilation, and I guide my disciples in that way. ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I’m disgusted, I teach disgust, and I guide my disciples in that way. ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I’m an exterminator, I teach extermination, and I guide my disciples in that way. ‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I’m a mortifier, I teach mortification, and I guide my disciples in that way. ‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I’m immature, I teach immaturity, and I guide my disciples in that way. ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And there is a sense in which you could rightly say that Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I’m ambitious, I teach ambition, and I guide my disciples in that way. ‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

And what’s the sense in which you could rightly say that Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I believe in inaction, I teach inaction, and I guide my disciples in that way? ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti? I teach inaction regarding bad bodily, verbal, and mental conduct, Ahañhi, sīha, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; and the many kinds of unskillful things. anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. In this sense you could rightly say that I teach inaction. 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 Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I believe in action, I teach action, and I guide my disciples in that way? ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti? I teach action regarding good bodily, verbal, and mental conduct, Ahañhi, sīha, kiriyaṁ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa; and the many kinds of skillful things. anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. In this sense you could rightly say that I teach action. 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 Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I believe in annihilationism, I teach annihilation, and I guide my disciples in that way? ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti? I teach the annihilation of greed, hate, and delusion, Ahañhi, sīha, ucchedaṁ vadāmi rāgassa dosassa mohassa; and the many kinds of unskillful things. anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi. In this sense you could rightly say that I teach annihilationism. 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 Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I’m disgusted, I teach disgust, and I guide my disciples in that way? ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti? I’m disgusted by bad conduct by way of body, speech, and mind, Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; and by attainment of the many kinds of unskillful things. jigucchāmi anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. In this sense you could rightly say that I’m disgusted. 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 Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I’m an exterminator, I teach extermination, and I guide my disciples in that way? ‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti? I teach the extermination of greed, hate, and delusion, Ahañhi, sīha, vinayāya dhammaṁ desemi rāgassa dosassa mohassa; and the many kinds of unskillful things. anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi. In this sense you could rightly say that I’m an exterminator. 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 Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I’m a mortifier, I teach mortification, and I guide my disciples in that way? ‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti? I say that bad conduct by way of body, speech, and mind should be mortified. Tapanīyāhaṁ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. 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. Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘tapassī’ti vadāmi. 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. Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. In this sense you could rightly say that I’m a mortifier. 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 Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I’m immature, I teach immaturity, and I guide my disciples in that way? ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti? I say that an immature person is someone who has given up future wombs and regeneration 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. Yassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi. The Realized One has given up future wombs and regeneration 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. Tathāgatassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. In this sense you could rightly say that I’m immature. 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 Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: I’m ambitious, I teach ambition, and I guide my disciples in that way? ‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti? I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way. Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṁ desemi, tena ca sāvake vinemi. In this sense you could rightly say that I’m ambitious.” Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’”ti.

When he said this, General Sīha said to the Buddha, Evaṁ vutte, sīho senāpati bhagavantaṁ etadavoca: “Excellent, sir! Excellent! “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Sīha, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.” “Anuviccakāraṁ kho, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti.

“Now I’m even more delighted and satisfied with the Buddha, since he tells me 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. For if the followers of other religions were to gain me as a disciple, they’d carry a banner all over Vesālī, saying: Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ vesāliṁ paṭākaṁ parihareyyuṁ: ‘General Sīha has become our disciple!’ ‘sīho amhākaṁ senāpati sāvakattaṁ upagato’ti. And yet the Buddha tells me to act after careful consideration. Atha ca pana bhagavā evamāha: ‘anuviccakāraṁ, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”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.” “Dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.

“Now I’m even more delighted and satisfied with the Buddha, since he tells me to “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha: consider giving to the Jain ascetics when they come. ‘dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. Sir, I have heard that Sutaṁ metaṁ, bhante: the ascetic Gotama says this: ‘samaṇo gotamo evamāha—‘Gifts should only be given to me, and to my disciples. mayhameva dānaṁ dātabbaṁ, mayhameva sāvakānaṁ dātabbaṁ; Only what is given to me is very fruitful, not what is given to others. mayhameva dinnaṁ mahapphalaṁ, na aññesaṁ dinnaṁ mahapphalaṁ; Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’ mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, na aññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti, Yet the Buddha encourages me to give to the Jain ascetics. atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. Well, sir, we’ll know the proper time for that. Api ca, bhante, mayamettha kālaṁ jānissāma. For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Then the Buddha taught Sīha step by step, with Atha kho bhagavā sīhassa senāpatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. 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: Yadā bhagavā aññāsi sīhaṁ senāpatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—suffering, its origin, its cessation, and the path. dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Just as a clean cloth rid of stains would properly absorb dye, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha: evamevaṁ sīhassa senāpatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “Everything that is liable to arise is liable to cease.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

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, Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: “Sir, would the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me?” “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented with silence. Adhivāsesi bhagavā tuṇhībhāvena. Then, knowing that the Buddha had consented, Sīha rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho sīho senāpati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then Sīha addressed a certain man, Atha kho sīho senāpati aññataraṁ purisaṁ āmantesi: “My man, please find out if there is any meat ready for sale.” “gaccha tvaṁ, ambho purisa, pavattamaṁsaṁ jānāhī”ti. 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, Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “Sir, it’s time. The meal is ready.” “kālo, bhante, niṭṭhitaṁ bhattan”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 mendicants. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Now at that time many Jain ascetics in Vesālī went from street to street and from square to square, calling out with raised arms: Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti: “Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal. “ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.” Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman”ti.

Then a certain person went up to Sīha and whispered in his ear, Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi: “Please sir, you should know this. “yagghe, bhante, jāneyyāsi. Many Jain ascetics in Vesālī are going from street to street and square to square, calling out with raised arms: Ete sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti: ‘Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal. ‘ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’” Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti.

“Enough, master. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha. Alaṁ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. They’ll never stop misrepresenting the Buddha with their incorrect, hollow, false, untruthful claims. Na ca panete āyasmanto jiridanti taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhituṁ; We would never deliberately take the life of a living creature, not even for life’s sake.” na ca mayaṁ jīvitahetupi sañcicca pāṇaṁ jīvitā voropeyyāmā”ti.

Then Sīha served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. Atha kho sīho senāpati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. When the Buddha had eaten and washed his hand and bowl, Sīha sat down to one side. Atha kho sīho senāpati bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left. Ekamantaṁ nisinnaṁ kho sīhaṁ senāpatiṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.