Aṅguttara Nikāya 8.12

Translators: sujato

Numbered Discourses 8.12

2. Mahāvagga
2. The Great Chapter

Sīhasutta

With Sīha

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

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 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.
Now at that time General Sīha, a disciple of the Jains, was sitting in that assembly.

Atha kho sīhassa senāpatissa etadahosi:
He thought,

“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.
“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.

Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.
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:
Then General Sīha went to the Jain ascetic of the Ñātika clan and said to him,

“icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti.
“Sir, I’d like to go to see the ascetic Gotama.”

“Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi?
“But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction?

Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.
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 gamiyābhisaṅkhāro 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.
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 sīhassa senāpatissa etadahosi:
And for a second time Sīha thought:

Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.
“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:
Then General Sīha went to the Jain Ñātika …

“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.

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.
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 sīhassa senāpatissa etadahosi:
And for a third time Sīha thought,

Kiṁ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā?
What can these Jains do to me, whether I take leave of them or not?

Yannūnāhaṁ anapaloketvāva nigaṇṭhe taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.
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.
Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha.

Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi.
He went by carriage as far as the terrain allowed, then descended and went by foot.

Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca:
Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:

“Sutaṁ metaṁ, bhante:
“Sir, I have heard this:

‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’

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?
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?

Anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti.
For we don’t want to misrepresent the Blessed One.”

“Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
“There is, Sīha, a sense in which you could rightly say that

‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
I believe in inaction, I teach inaction, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that

‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
I believe in action, I teach action, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that

‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
I believe in annihilationism, I teach annihilation, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that

‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
I’m disgusted, I teach disgust, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that

‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
I'm an exterminator, I teach extermination, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that

‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
I’m a mortifier, I teach mortification, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that

‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
I’m immature, I teach immaturity, and I guide my disciples in that way.

Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that

‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
I’m ambitious, I teach ambition, and I guide my disciples in that way.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that

‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti?
I believe in inaction, I teach inaction, and I guide my disciples in that way?

Ahañhi, sīha, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa;
I teach inaction regarding bad bodily, verbal, and mental conduct,

anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.
and the many kinds of unskillful things.

Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I teach inaction.

‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that

‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti?
I believe in action, I teach action, and I guide my disciples in that way?

Ahañhi, sīha, kiriyaṁ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa;
I teach action regarding good bodily, verbal, and mental conduct,

anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi.
and the many kinds of skillful things.

Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I teach action.

‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that

‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti?
I believe in annihilationism, I teach annihilation, and I guide my disciples in that way?

Ahañhi, sīha, ucchedaṁ vadāmi rāgassa dosassa mohassa;
I teach the annihilation of greed, hate, and delusion,

anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi.
and the many kinds of unskillful things.

Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I teach annihilationism.

‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that

‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti?
I’m disgusted, I teach disgust, and I guide my disciples in that way?

Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena;
I’m disgusted by bad conduct by way of body, speech, and mind,

jigucchāmi anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.
and by attainment of the many kinds of unskillful things.

Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m disgusted.

‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that

‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti?
I'm an exterminator, I teach extermination, and I guide my disciples in that way?

Ahañhi, sīha, vinayāya dhammaṁ desemi rāgassa dosassa mohassa;
I teach the extermination of greed, hate, and delusion,

anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi.
and the many kinds of unskillful things.

Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m an exterminator.

‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that

‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti?
I’m a mortifier, I teach mortification, and I guide my disciples in that way?

Tapanīyāhaṁ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ.
I say that bad conduct by way of body, speech, and mind should be mortified.

Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘tapassī’ti vadāmi.
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.

Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
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.

Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m a mortifier.

‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that

‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti?
I’m immature, I teach immaturity, and I guide my disciples in that way?

Yassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi.
I say that an immature person 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.

Tathāgatassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
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.

Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m immature.

‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that

‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti?
I’m ambitious, I teach ambition, and I guide my disciples in that way?

Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṁ desemi, tena ca sāvake vinemi.
I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way.

Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m ambitious.”

‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’”ti.

Evaṁ vutte, sīho senāpati bhagavantaṁ etadavoca:
When he said this, General Sīha said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe…
“Excellent, sir! Excellent!

upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
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.
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.

Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ vesāliṁ paṭākaṁ parihareyyuṁ:
For if the followers of other religions were to gain me as a disciple, they’d carry a banner all over Vesālī, saying:

‘sīho amhākaṁ senāpati sāvakattaṁ upagato’ti.
‘General Sīha has become our disciple!’

Atha ca pana bhagavā evamāha: ‘anuviccakāraṁ, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.
And yet the Buddha tells me to act after careful consideration.

Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
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:
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to

‘dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti.
consider giving to the Jain ascetics when they come.

Sutaṁ metaṁ, bhante:
Sir, I have heard that

‘samaṇo gotamo evamāha—
the ascetic Gotama says this:

mayhameva dānaṁ dātabbaṁ, mayhameva sāvakānaṁ dātabbaṁ;
‘Gifts should only be given to me, and to my disciples.

mayhameva dinnaṁ mahapphalaṁ, na aññesaṁ dinnaṁ mahapphalaṁ;
Only what is given to me is very fruitful, not what is given to others.

mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, na aññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti,
Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’

atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti.
Yet the Buddha encourages me to give to the Jain ascetics.

Api ca, bhante, mayamettha kālaṁ jānissāma.
Well, sir, we’ll know the proper time for that.

Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
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 kathaṁ kathesi, seyyathidaṁ—
Then the Buddha taught Sīha step by step, with

dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.

Yadā bhagavā aññāsi sīhaṁ senāpatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ 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:

dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
suffering, its origin, its cessation, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
Just as a clean cloth rid of stains would properly absorb dye,

evamevaṁ sīhassa senāpatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Everything that has a beginning has an end.”

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

“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.

Atha kho sīho senāpati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
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:
Then Sīha addressed a certain man,

“gaccha tvaṁ, ambho purisa, pavattamaṁsaṁ jānāhī”ti.
“Mister, please find out if there is any meat ready for sale.”

Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
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,

“kālo, bhante, niṭṭhitaṁ bhattan”ti.
“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.
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.

Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti:
Now at that time many Jain ascetics in Vesālī went from street to street and from square to square, calling out with raised arms:

“ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ.
“Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.

Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman”ti.
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:
Then a certain person went up to Sīha and whispered in his ear,

“yagghe, bhante, jāneyyāsi.
“Please sir, you should know this.

Ete sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti:
Many Jain ascetics in Vesālī are going from street to street and square to square, calling out with raised arms:

‘ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ.
‘Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.

Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti.
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.
“Enough, sir. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha.

Na ca panete āyasmanto jiridanti taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhituṁ;
They’ll never stop misrepresenting the Buddha with their incorrect, hollow, false, untruthful claims.

na ca mayaṁ jīvitahetupi sañcicca pāṇaṁ jīvitā voropeyyāmā”ti.
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.
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 bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
When the Buddha had eaten and washed his hand and bowl, Sīha sat down to one side.

Ekamantaṁ nisinnaṁ kho sīhaṁ senāpatiṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.
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.