經號:   
   (AN.8.12 更新)
增支部8集12經/獅子經(莊春江譯)
  有一次世尊住在毘舍離大林重閣講堂。
  當時,眾多有名的離車族人在集會所集會共坐,以種種法門對世尊稱讚、對法稱讚、對僧團稱讚。
  當時,尼乾陀的弟子,獅子將軍坐在那集會處。
  那時,尼乾陀的弟子,獅子將軍這麼想:
  「無疑的,他必將是世尊、阿羅漢遍正覺者,因為像這樣,這眾多有名的離車族人在集會所集會共坐,以種種法門對世尊稱讚,對法稱讚,對僧團稱讚,讓我去見那位世尊、阿羅漢、遍正覺者。」
  那時,獅子將軍去見尼乾陀若提子。抵達後對尼乾陀若提子這麼說:
  「大德!我想去見沙門喬達摩。」
  「獅子!作業論的你為何要去見沙門喬達摩呢?獅子!因為不作業論的沙門喬達摩為不作業教導法,也以此調伏弟子們。」
  那時,獅子將軍準備去見世尊的心止息了。
  第二次,眾多有名的離車族人在集會所集會共坐,以種種法門對世尊稱讚,對法稱讚,對僧團稱讚。第二次,獅子將軍這麼想:
  「無疑的,他必將是世尊、阿羅漢、遍正覺者,因為像這樣,這眾多有名的離車族人在集會所集會共坐,以種種法門對世尊稱讚,對法稱讚,對僧團稱讚,讓我去見那位世尊、阿羅漢、遍正覺者。」
  那時,獅子將軍去見尼乾陀若提子。抵達後對尼乾陀若提子這麼說:
  「大德!我想去見沙門喬達摩。」
  「獅子!作業論的你為何要去見沙門喬達摩呢?獅子!因為不作業論的沙門喬達摩為不作業教導法,也以此調伏弟子們。」
  第二次,獅子將軍準備去見世尊的心止息了。
  第三次,眾多有名的離車族人在集會所集會共坐,以種種法門對世尊稱讚,對法稱讚,對僧團稱讚。第三次,獅子將軍這麼想:
  「無疑的,他必將是世尊、阿羅漢、遍正覺者,因為像這樣,這眾多有名的離車族人在集會所集會共坐,以種種法門對世尊稱讚,對法稱讚,對僧團稱讚。允許或不允許,尼乾陀將能對我怎樣呢?讓我在尼乾陀不允許的情況下去見那位世尊、阿羅漢、遍正覺者。」
  那時,獅子將軍為了見世尊,以五百輛車中午從毘舍離出發,以車輛一直到車輛能通行之處,然後下車步行前往。那時,獅子將軍去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,獅子將軍對世尊這麼說:
  「大德!我聽說此:『不作業論的沙門喬達摩為不作業教導法,也以此調伏弟子們。』大德!凡那些這麼說:『不作業論的沙門喬達摩為不作業教導法,也以此調伏弟子們。』者,大德!那些是否為世尊的所說之說,而且不以不實而毀謗世尊,他們法、隨法地解說了,而任何如法的種種說不來到應該被呵責處嗎?大德!因為我們不想誹謗世尊。」
  「獅子!有法門,經由該法門,當正確地說時,他會說我:『不作業論的沙門喬達摩為不作業教導法,也以此調伏弟子們。』
  獅子!有法門,經由該法門,當正確地說時,他會說我:『作業論的沙門喬達摩為作業教導法,也以此調伏弟子們。』
  獅子!有法門,經由該法門,當正確地說時,他會說我:『斷滅論的沙門喬達摩為斷滅教導法,也以此調伏弟子們。』
  獅子!有法門,經由該法門,當正確地說時,他會說我:『嫌惡者沙門喬達摩為嫌惡教導法,也以此調伏弟子們。』
  獅子!有法門,經由該法門,當正確說時,他會說我:『虛無論者沙門喬達摩為虛無教導法,也以此調伏弟子們。』
  獅子!有法門,經由該法門,當正確地說時,他會說我:『苦行者沙門喬達摩為苦行教導法,也以此調伏弟子們。』
  獅子!有法門,經由該法門,當正確地說時,他會說我:『離胎的沙門喬達摩為與胎無關教導法,也以此調伏弟子們。』
  獅子!有法門,經由該法門,當正確地說時,他會說我:『穌息的沙門喬達摩為穌息教導法,也以此調伏弟子們。』
  獅子!什麼法門,經由該法門,當正確地說時,他會說我:『不作業論的沙門喬達摩為不作業教導法,也以此調伏弟子們。』呢?獅子!因為我說身惡行、語惡行、意惡行的不作業,我對種種惡不善法說不作業,獅子!是這個法門,經由該法門,當正確地說時,他會說我:『不作業論的沙門喬達摩為不作業教導法,也以此調伏弟子們。』
  獅子!什麼法門,經由該法門,當正確地說時,他會說我:『作業論的沙門喬達摩為作業教導法,也以此調伏弟子們。』呢?獅子!因為我說身善行、語善行、意善行的作業,我說種種善法的作業,獅子!是這個法門,經由該法門,當正確地說時,他會說我:『作業論的沙門喬達摩為作業教導法,也以此調伏弟子們。』
  獅子!什麼法門,經由該法門,當正確地說時,他會說我:『斷滅論的沙門喬達摩為斷滅教導法,也以此調伏弟子們。』呢?獅子!因為我說貪、瞋、癡的斷滅,我對種種惡不善法說斷滅,獅子!是這個法門,經由該法門,當正確地說時,他會說我:『斷滅論的沙門喬達摩為斷滅教導法,也以此調伏弟子們。』
  獅子!什麼法門,經由該法門,當正確地說時,他會說我:『嫌惡者沙門喬達摩為嫌惡教導法,也以此調伏弟子們。』呢?獅子!因為我嫌惡身惡行、語惡行、意惡行,我對種種惡不善法的等至嫌惡,獅子!是這個法門,經由該法門,當正確地說時,他會說我:『嫌惡者沙門喬達摩為嫌惡教導法,也以此調伏弟子們。』
  獅子!什麼法門,經由該法門,當正確地說時,他會說我:『虛無論者沙門喬達摩為虛無教導法,也以此調伏弟子們。』呢?獅子!因為我為貪、瞋、癡的調伏教導法,我為種種惡不善法的調伏教導法,獅子!是這個法門,經由該法門,當正確地說時,他會說我:『虛無論者沙門喬達摩為虛無教導法,也以此調伏弟子們。』
  獅子!什麼法門,經由該法門,當正確地說時,他會說我:『苦行者沙門喬達摩為苦行教導法,也以此調伏弟子們。』呢?獅子!我說惡不善法:身惡行、語惡行、意惡行應該被苦行[燒盡],獅子!凡當應該被苦行[燒盡]的惡不善法已被捨斷,根已被切斷,就像無根的棕櫚樹成為非有為未來不生之物者,我說他是『苦行者』。獅子!如來應該被苦行[燒盡]的惡不善法已被捨斷,根已被切斷,就像無根的棕櫚樹,成為非有,為未來不生之物,獅子!是這個法門,經由該法門,當正確地說時,他會說我:『苦行者沙門喬達摩為苦行教導法,也以此調伏弟子們。』
  獅子!什麼法門,經由該法門,當正確地說時,他會說我:『離胎的沙門喬達摩為與胎無關教導法,也以此調伏弟子們。』呢?獅子!未來從母胎生出的誕生已被捨斷,根已被切斷,就像無根的棕櫚樹,成為非有,為未來不生之物者,我說他是『與胎無關者』。獅子!如來未來從母胎生出的誕生已被捨斷,根已被切斷,就像無根的棕櫚樹,成為非有,為未來不生之物,獅子!是這個法門,經由該法門,當正確地說時,他會說我:『離胎的沙門喬達摩為與胎無關教導法,也以此調伏弟子們。』
  獅子!什麼法門,經由該法門,當正確地說時,他會說我:『穌息的沙門喬達摩為穌息教導法,也以此調伏弟子們。』呢?獅子!因為我以無上穌息帶來穌息,我為穌息教導法,我也以此調伏弟子們,獅子!是這個法門,經由該法門,當正確地說時,他會說我:『穌息的沙門喬達摩為穌息教導法,也以此調伏弟子們。』」
  當這麼說時,獅子將軍對世尊這麼說:
  「太偉大了,大德!太偉大了,大德!……(中略)大德!請世尊記得我為優婆塞,從今天起終生歸依。」
  「獅子!請你作慎重考慮,慎重考慮對像你這樣有名的人是好的。」
  「大德!以此,我對世尊更悅意與滿意了,以世尊對我這麼說:『獅子!請你作慎重考慮,慎重考慮對像你這樣有名的人是好的。』大德!因為其他外道得到我為弟子後,會手持旗幟繞行整個毘舍離[而宣告]:『獅子將軍已成為我的弟子了。』然而世尊卻這麼說:『獅子!請你作慎重考慮,慎重考慮對像你這樣有名的人是好的。』大德!這是第二次我歸依世尊、法、比丘僧團,請世尊記得我為優婆塞,從今天起終生歸依。」
  「獅子!長久以來,你家已是尼乾陀的供給源,因此,當他們靠近時,你應該考慮食物的施與。」
  「大德!以此,我對世尊更悅意與滿意了,以世尊對我這麼說:『獅子!長久以來,你家已是尼乾陀的供給源,因此,當他們靠近時,你應該考慮食物的施與。』大德!這被我聽聞:『沙門喬達摩這麼說:「布施只應該施與我,只應該施與我的弟子;只施與我有大果,非施與其他人有大果;只施與我的弟子有大果,非施與其他人的弟子有大果。」』然而世尊卻勸導我對尼乾陀布施,但,大德!這裡,我們將知道適當時機的。大德!這是第三次我歸依世尊、法、比丘僧團,請世尊記得我為優婆塞,從今天起終生歸依。」
  那時,世尊對獅子將軍說次第說,即:布施說、戒說、天界說;說明欲的過患、卑下、雜染,離欲的效益。當世尊了知獅子將軍有順從心、柔軟心、離蓋心、高揚心、淨信心時,那時,他說明諸佛最勝的說法:苦、,猶如清淨、已離污染的衣服完全領受染色。同樣的,就在那座位上獅子將軍的遠塵、離垢之法眼生起:「凡任何集法都是滅法。」
  那時,獅子將軍已見法、已獲得法、已知法、已深入法,脫離疑惑、離迷惑,得無畏,在大師教說上不緣於他,對世尊這麼說:
  「大德!請世尊與比丘僧團一起同意明天我的飲食[供養]。」
  世尊以沈默同意了。
  那時,獅子將軍知道世尊同意後,起座向世尊問訊,然後作右繞,接著離開。
  那時,獅子將軍召喚某位男子:
  「喂!男子!請你去找些處理好的肉。」
  那時,那夜過後,獅子將軍在自己的住處準備勝妙的硬食與軟食後,時候到時通知世尊:
  「大德!時候已到,飲食已[準備]完成。」
  那時,世尊在午前時穿好衣服後,取衣鉢,去獅子將軍的住處。抵達後,與比丘僧團一起在設置好的座位坐下。
  當時,眾多尼乾陀在毘舍離從街道到街道;從十字路口到十字路口揮舞手臂號泣:
  「今天,大隻家畜被獅子將軍殺了後,作沙門喬達摩的食物,那位沙門喬達摩知道關於製作肉的事,緣於業而食用。」
  那時,某位男子去見獅子將軍。抵達後,在耳邊告知獅子將軍:
  「真的,大德!你應該知道:那些眾多尼乾陀在毘舍離從街道到街道;從十字路口到十字路口揮舞手臂號泣:『今天,大隻家畜被獅子將軍殺了後,作沙門喬達摩的食物,那位沙門喬達摩知道關於製作肉的事,緣於業而食用。』」
  「夠了!紳士!長久以來,那些尊者欲不稱讚佛陀,欲不稱讚法,欲不稱讚僧團,那些尊者從不停止以不存在、虛偽、虛妄、不實歪曲那位世尊,我們不會因為活命而故意奪取生類的生命。」
  那時,獅子將軍親手以勝妙的硬食與軟食款待與滿足以佛陀為上首的比丘僧團。
  那時,世尊食用完畢手離鉢時,獅子將軍在一旁坐下。在一旁坐好後,世尊以法說開示、勸導、鼓勵獅子將軍,使之歡喜,然後起座離開。
  [那時,世尊就這個因由、這個機會作如法的談論後,召喚比丘們:「比丘們!不應該吃那種作了指定的肉,如果吃了,犯惡作(突吉羅)。比丘們!我允許三點清淨的魚、肉:未見、未聞、不懷疑。」(律藏/大品巴利/6藥犍度 178.獅子將軍事)]
AN.8.12/ 2. Sīhasuttaṃ
   12. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti.
   Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti. Atha kho sīhassa senāpatissa etadahosi– “nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca– “icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitun”ti.
   “Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī”ti. Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.
   Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṃ bhāsanti. Dutiyampi kho sīhassa senāpatissa etadahosi– “nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa …pe… saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca– “icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitun”ti.
   “Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī”ti. Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.
   Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṃ bhāsanti. Tatiyampi kho sīhassa senāpatissa etadahosi– “nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Kiṃ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā? Yaṃnūnāhaṃ anapaloketvāva nigaṇṭhe taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.
   Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṃ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca–
   “Sutaṃ metaṃ, bhante– ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. Ye te, bhante, evamāhaṃsu– ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti dhammassa cānudhammaṃ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti.
   “Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’”ti
   “Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Atthi sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Atthi sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa; anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Yassa kho sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   “Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.
   Evaṃ vutte sīho senāpati bhagavantaṃ etadavoca– “abhikkantaṃ, bhante, abhikkantaṃ, bhante …pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   “Anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī”ti. “Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ– ‘sīho amhākaṃ senāpati sāvakattaṃ upagato’ti. Atha ca pana bhagavā evamāha– ‘anuviccakāraṃ, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   “Dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī”ti. “Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha– ‘dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante– ‘samaṇo gotamo evamāha– mayhameva dānaṃ dātabbaṃ, mayhameva sāvakānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti, atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ– dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi sīhaṃ senāpatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi– dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ sīhassa senāpatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti.
   Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca– “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
   Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho sīho senāpati aññataraṃ purisaṃ āmantesi– “gaccha tvaṃ, ambho purisa pavattamaṃsaṃ jānāhī”ti. Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi– “kālo, bhante! Niṭṭhitaṃ bhattan”ti.
   Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti– “ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman”ti.
   Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi– “yagghe, bhante, jāneyyāsi! Ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti– ‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti. Alaṃ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. Na ca panete āyasmanto jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhituṃ; na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā”ti.
   Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho sīho senāpati bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Dutiyaṃ.
  [Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, jā naṃ uddissakataṃ maṃsaṃ paribhuñjitabbaṃ. Yo paribhuñjeyya āpatti dukkaṭassa. Anujānāmi, bhikkhave, tikoṭiparisuddhaṃ macchamaṃsaṃ – adiṭṭhaṃ assutaṃ aparisaṅkita’’nti.(Vinayapiṭake/Mahāvaggapāḷi/6. Bhesajjakkhandhako/178. Sīhasenāpativatthu)]
漢巴經文比對(莊春江作):
  「有事(MA.18)」,南傳作「有法門」(Atthi…pariyāyo),菩提比丘長老英譯為「有個情形;有個方式」(There is…a way)。
  「宗本斷滅(MA.18)」,南傳作「斷滅論的;斷滅論者」(ucchedavādo),菩提比丘長老英譯為「一位滅絕論者」(an annihilationist)。
  「可惡(MA.18)」,南傳作「嫌惡者」(jegucchī),菩提比丘長老英譯為「一位排斥者」(a repeller)。
  「宗本法律(MA.18)」,南傳作「虛無論者」(venayiko,源於動詞vineti,另一個意思為「調伏者;持律者」),菩提比丘長老英譯為「廢除者」(an abolitionist),並解說,在佛陀時代,這個字似乎也有「誤人者」(one who leads astray, AN.8.11) 的意思。按:《滿足希求》說,這裡,調伏被稱為「使滅亡」(vināsetīti),調伏即調伏者(Vinayo eva venayiko),調伏者被稱為「適於斥責者」(niggahaṃ arahatīti),而佛陀以「貪等的調伏、平息法」(rāgādīnaṃ vinayāya vūpasamāya dhammaṃ, AN.8.11)教導,因此為調伏者。
  「苦行(MA.18)」,南傳作「苦行者」(tapassī),菩提比丘長老英譯為「折磨者」(a tormentor)。按:《滿足希求》說,這裡苦行是「激怒、使苦惱」(roseti vihesetīti)的意思,不作恭敬行為的同義語(Sāmīcikammākaraṇassetaṃ adhivacanaṃ, AN.8.11)。
  「不入於胎/不入胎(MA.18/157)」,南傳作「離胎的;離胎者」(apagabbho),菩提比丘長老英譯為「退休:隱退」(is retiring),並解說他以從輪迴「退休」的角度來譯(AN.8.11)。
  「安隱(MA.18)」,南傳作「穌息的;穌息者」(assāsako,另譯為「安息的;安慰的」),菩提比丘長老英譯為「安慰者」(a consoler)。
  「法律(MA.18)」,南傳作「(為)調伏」(vinayāya),菩提比丘長老英譯為「為了廢除」(for the abolition)。
  「應該被苦行[燒盡]」(Tapanīya),菩提比丘長老英譯為「要被燒掉」(are to be burned up)。按:「應該被苦行」(Tapanīya)其原形動詞為「輝耀;發光照亮;照耀,灼熱」(tapati),所以「苦行」含有「燃燒」的雙關意涵。北傳該段經文「或有沙門、梵志裸形無衣,……,非是聖道。」前後文意不連貫,不知是否錯置。
  「緣於業而食用」(paribhuñjati paṭiccakammanti),菩提比丘長老英譯為「特別為他的緣故,明知地使用[得自動物被殺的]肉,為了他而做的行為」(knowingly uses meat [obtained from an animal killed] especially for his sake, the act done on his account)。按:《滿足希求》說,「緣於業」指那個肉是緣於自己而觸及生命破壞業(行為),這個不善有一半是是施主的,一半是領受者的,……。
  「歪曲」(abbhācikkhituṃ,逐字譯為「黑雲+陳述(告知)」),菩提比丘長老英譯為「誤傳;虛偽的說明」(misrepresenting)。按:為避世譏嫌,佛陀以此因緣為比丘立「有三種肉不得食:若見、若聞、若疑。」(五分律T22p.149,其它四分律T22p.871、十誦律T23p.190亦雷同)「耆婆!我說以三種情況吃肉:沒看見、沒聽到、沒疑慮」(MN.55),巴利律藏相關事緣敘述同本經,後加禁制與許可,唯此條未見於現存的學處(戒條)中。