sutta » sn » sn10 » Saṁyutta Nikāya 10.3

Sūcilomasutta

Sūciloma With Spiky

Ekaṁ samayaṁ bhagavā gayāyaṁ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane.
On one occasion the Blessed One was dwelling at Gayā at the Ṭaṅkita Bed, the haunt of the yakkha Sūciloma.
At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the native spirit.

Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti.
Now on that occasion the yakkha Khara and the yakkha Sūciloma were passing by not far from the Blessed One.
Now at that time the native spirits Shaggy and Spiky were passing by not far from the Buddha.

Atha kho kharo yakkho sūcilomaṁ yakkhaṁ etadavoca:
Then the yakkha Khara said to the yakkha Sūciloma:
So Shaggy said to Spiky,

“eso samaṇo”ti.
“That is an ascetic.”
“That’s an ascetic.”

“Neso samaṇo, samaṇako eso.
“That is not an ascetic; that is a sham ascetic.
“That’s no ascetic, he’s a faker!

Yāva jānāmi yadi vā so samaṇo yadi vā pana so samaṇako”ti.
I’ll soon find out whether he is an ascetic or a sham ascetic.”
I’ll soon find out whether he’s an ascetic or a faker.”

Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṁ upanāmesi.
Then the yakkha Sūciloma approached the Blessed One and bent over the Blessed One.
Then Spiky went up to the Buddha and leaned up against his body,

Atha kho bhagavā kāyaṁ apanāmesi.
The Blessed One drew back.
but the Buddha pulled away.

Atha kho sūcilomo yakkho bhagavantaṁ etadavoca:
Then the yakkha Sūciloma said to the Blessed One:
Then Spiky said to the Buddha,

“bhāyasi maṁ, samaṇā”ti?
“Are you afraid of me, ascetic?”
“Are you afraid, ascetic?”

“Na khvāhaṁ taṁ, āvuso, bhāyāmi;
“I’m not afraid of you, friend.
“No, sir, I’m not afraid.

api ca te samphasso pāpako”ti.
It is just that your touch is evil.”
But your touch is nasty.”

“Pañhaṁ taṁ, samaṇa, pucchissāmi.
“I’ll ask you a question, ascetic.
“I will ask you a question, ascetic.

Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.
If you won’t answer me, I’ll drive you insane or I’ll split your heart or I’ll grab you by the feet and hurl you across the Ganges.”
If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

“Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya;
“I do not see anyone in this world, friend, with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, who could drive me insane or split my heart or grab me by the feet and hurl me across the Ganges.
“I don’t see anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans who could do that to me.

api ca tvaṁ, āvuso, puccha yadā kaṅkhasī”ti. (…)
But ask whatever you want, friend.”
But anyway, ask what you wish.”

“Rāgo ca doso ca kutonidānā,
“What is the source of lust and hatred?
“Where do greed and hate come from?

Aratī ratī lomahaṁso kutojā;
Whence spring discontent, delight, and terror?
From where spring discontent, desire, and terror?

Kuto samuṭṭhāya manovitakkā,
Having arisen from what do the mind’s thoughts
Where do the mind’s thoughts originate,

Kumārakā dhaṅkamivossajantī”ti.
[Toss one around] as boys toss up a crow?”
like a crow let loose by boys.”

“Rāgo ca doso ca itonidānā,
“Lust and hatred have their source here;
“Greed and hate come from here;

Aratī ratī lomahaṁso itojā;
From this spring discontent, delight, and terror;
from here spring discontent, desire, and terror;

Ito samuṭṭhāya manovitakkā,
Having arisen from this, the mind’s thoughts
here’s where the mind’s thoughts originate,

Kumārakā dhaṅkamivossajanti.
[Toss one around] as boys toss up a crow.
like a crow let loose by boys.

Snehajā attasambhūtā,
“Sprung from affection, arisen from oneself,
Born of affection, originating in oneself,

nigrodhasseva khandhajā;
Like the trunk-born shoots of the banyan tree;
like the shoots from a banyan’s trunk;

Puthū visattā kāmesu,
Manifold, clinging to sensual pleasures,
the many kinds of attachment to sensual pleasures

māluvāva vitatā vane.
Like a māluvā creeper stretched across the woods.
are like camel’s foot creeper <j>creeping through the woods.

Ye naṁ pajānanti yatonidānaṁ,
“Those who understand their source,
Those who understand where they come from

Te naṁ vinodenti suṇohi yakkha;
They dispel it—listen, O yakkha!—
get rid of them—listen up, spirit!

Te duttaraṁ oghamimaṁ taranti,
They cross this flood so hard to cross,
They cross this flood so hard to cross,

Atiṇṇapubbaṁ apunabbhavāyā”ti.
Uncrossed before, for no renewed existence.”
not crossed before, so as to not be reborn.”