12(2)Sīha
On one occasion the Blessed One was dwelling at Vesali 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 Sangha.
[180]On that occasion Siha the general,a disciple of the Niganthas,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 Sangha.
Let me go see that Blessed One,the Arahant,the Perfectly Enlightened One."
Then Siha went to the Nigantha Nataputta
and said to him:
"Bhante,I wish to go see the ascetic Gotama."
“Since you are a proponent of deeds,Siha,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."
It is strange that Mahavira(the Nigantha Nataputta)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 Nataputta was extremely displeased at Siha's request and thought to prevent him from going.His words"destroyed the joy that had arisen in Siha,as if striking a stray.bull with a stick,extinguishing a burning lamp,or turning over a bowl of food."Then Siha's determination to go see the Blessed One subsided.
Ona 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,andthe Sangha....[All as above,except this is now said to occur"on a second occasion."][181]...
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On a second occasion,Siha's determination to go see the Blessed One subsided.
On 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 Sangha.
It then occurred to Siha:
"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 Sangha.
What can the Niganthas do to me whether or not I obtain their permission?
Without having obtained the permission of the Niganthas,let me go see that Blessed One,the Arahant,the Perfectly Enlightened One."
I read with Be and Ee:yannūnaham anapaloketvā va niganthe,as against Ce yannanaham anapalokita va niganthe.In the previous sentence,with nigantha as subject,the past participles apalokita va anapalokitā vā are appropriate as nominatives in agreement with the subject.In this sentence,where aham is the subject,an absolutive signifying an act of Siha is preferable.Then,with five hundred chariots,Siha 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:
"I have heard this,Bhante:
'The ascetic Gotama is a proponent of non-doing [182]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?
See p.1646,note 416.
For we do not want to misrepresent the Blessed One."
(1)"There is,Siha,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.
In 8:11 accusations SS1,3-7 are leveled against the Buddha.
(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.'
(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.'
(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.'
(5)"There is a way in which one could rightly say of me:
'The ascetic Gotama is an a bolitionist who teaches his Dhamma for the sake of abolition and thereby guides his disciples.'
(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.'
(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.'
(8)"There is a way in which one could rightly say of me:
'The ascetic Gotama is a consoler
Ce and Be have assasako;Ee reads assattho,which means"consoled."I am not quite sure how this is intended as a criticism.who teaches his Dhamima for the sake of consolation and thereby guides his disciples.'
(1)"And in what way,Siha,could one rightly say of me:
"The ascetic Gotama is a proponent of non-doing [183]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.'
(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.'
(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.
Itis in this way that one could rightly say of me:
'The ascetic Gotama is an annihilationist who teaches his Dhamma for thesake of annihilation and thereby guides his disciples.'
(4)"And in what way could onerightly say of me:
'The asceticGotama 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.
(5)"And in what way could one rightly sayof 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;
[184]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.'
(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 Dhamima for the sake
of tormenting and thereby guides his disciples.'
(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 sothat 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.'
(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[185]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."
Mp:“Supreme consolation(paramena assasena):the four paths and four fruits."
When this was said,Siha 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."
"Make an investigation,Siha!
It is good for such well-known people like yourself to make an investigation.“
What follows here,up to "and become independent of others in the teaching of the Teacher,"closely matches Upali's experience At MN 56.16-18,I379,2-380,10."Bhante,I am even more satisfied and pleased with the Blessed One for telling me:
'Make an investigation,Siha!
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:
'Siha the general has become our disciple.
'But the Blessed One rather tells me:
'Make an investigation,Siha!
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 Sangha of bhikkhus.
Let the Blessed One accept me as a lay follower who from today has gone for refuge for life."
"Siha,your family has long been a fountain of support for the Niganthas;hence you should consider continuing to give alms to them when they approach you."
"Bhante,I am even more satisfied and pleased with the Blessed One for telling me:
'Siha,your family has long been a fountain of support for the Niganthas;hence you should consider continuing to give alms to them when they approach you.'
For I have heard:
'The ascetic Gotama says thus:[186]"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 tò my disciples is very fruitful,not what is given to the disciples of others."
This charge is also addressed at 3:57. Yet the Blessed One encourages me to give to the Niganthas,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 Sangha of bhikkhus.
Let the Blessed One accept me as a lay follower who from today has gone for refuge for life."
Then the Blessed One gave Siha 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 Siha'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 Siha 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.'
Siha 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:
"Bhante,please let the Blessed One [187]together with the Sangha of bhikkhus accept tomorrow's meal from me."
The Blessed One consented by silence.
Having understood that the Blessed One had consented,Siha rose from his seat,paid homage to the Blessed One,circumambulated him keeping the right side toward him,and departed.
Then Siha addressed a man:
"Go,good man,find some meat ready for sale."
Then,when the night had passed,Siha 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."
Then,in the morning,the Blessed One dressed,took his bowland robe,went to Siha's residence along with the Sangha of bhikkhus,
and sat down on the seat prepared for him.
Now on that occasion a number of Niganthas [went]from street to street and from square to square in Vesali,thrashing their arms about and crying out:
"Today Siha 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."
Then a man approached Siha the general
and whispered into his ear:
"Sir,you should know
that a number of Niganthas [are going]from street to streetand from square to square in Vesalī,thrashing their arms about and crying out:
'Today Siha 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,[188]adeed doneon his account.'"
"Enough,good man.For a long time those venerable ones have wanted to discredit the Buddha,the Dhamma,and the Sangha.
They will never stop
Ce and Ee jiranti;Be jiridanti.Mp:"They do not limit their slander(abbhakkhanassa antam 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."
See the Jivaka 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.On the Jain prohibition of meat-eating,see http://www.jainworld.com/jainbooks/guideline/28.htm.Then,with his own hands,Siha the general served and satisfied the Sangha of bhikkhus headed by the Buddha with the various kinds of excellent food.
Then,when the Blessed Onehad finished eating and had put away his bowl,Siha sat down to one side.
Then the Blessed One instructed,encouraged,inspired,and gladdened Siha with a Dhamma talk,after which he rose from his seat and departed.