sutta » sn » sn10 » Saṁyutta Nikāya 10.3

Sūcilomasutta

With Spiky Sūciloma

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

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

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

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

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

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

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

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

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

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

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

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

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

“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 don’t see anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me.
“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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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