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10. Connected Discourses with Yakkhas 1. The Discourse with Indaka 235. Thus have I heard: At one time the Blessed One was dwelling in Rājagaha, on Indakūṭa mountain, in the dwelling of Indaka the yakkha. Then indeed Indaka the yakkha approached the Blessed One; having approached, he addressed the Blessed One with a verse: “Forms do not live, say the Buddhas, how then does this obtain this body? From where does this lump of bones come? How does this become fixed in the womb?” “First it is a jelly, from jelly it is a bud; From a bud a lump of flesh is born, from a lump of flesh a solid mass develops; From the solid mass branches are born, hair, body hair, and nails too. And whatever the mother eats, food, drink, and nourishment; Thereby does that one sustain itself there, the person gone into the mother's womb.” 2. The Discourse with Sakkanāma 236. At one time the Blessed One was dwelling in Rājagaha, on Gijjhakūṭa mountain. Then indeed Sakkanāma the yakkha approached the Blessed One; having approached, he addressed the Blessed One with a verse: “For one who has abandoned all ties, for you who are fully liberated; It is not proper for a recluse, that you should instruct others.” “By whatever appearance, Sakka, association arises; The wise one should not, feel compassion in mind for it. But if with a clear mind, one instructs others; One is not bound by that, which is compassion and sympathy.” 3. The Discourse with Sūciloma 237. At one time the Blessed One was dwelling in Gayā, on a stone slab, in the dwelling of Sūciloma the yakkha. Then indeed at that time Khara the yakkha and Sūciloma the yakkha were passing not far from the Blessed One. Then indeed Khara the yakkha said this to Sūciloma the yakkha: “That is a recluse!” “He is not a recluse, he is a mere ascetic.” “I will find out whether he is a recluse or a mere ascetic.” Then indeed Sūciloma the yakkha approached the Blessed One; having approached, he brought his body close to the Blessed One's body... moved away. Then the Blessed One moved his body away. Then Sūciloma the yakkha said to the Blessed One: “Are you afraid of me, ascetic?” “No, friend, I am not afraid of you; but your touch is unpleasant.” “I will ask you a question, ascetic. If you do not answer me, I will scatter your mind, or burst your heart, or grab you by the feet and throw you across the Ganges.” “I do not see, friend, in the world with its devas, Māras, and Brahmās, among the generation of ascetics and brahmins, devas and humans, anyone who could scatter my mind, or burst my heart, or grab me by the feet and throw me across the Ganges; but you, friend, ask what you wish.” Then Sūciloma the yakkha addressed the Blessed One with a verse: “From where do lust and hatred arise? From where do discontent, delight, and horripilation originate? From where do mental thoughts spring forth, like boys releasing a crow?” “Lust and hatred arise from here. Discontent, delight, and horripilation originate from here. From here do mental thoughts spring forth, like boys releasing a crow. “Born of affection, self-originated, like the branches of a banyan tree; widely spread in desires, like a creeper extended in the forest. “Those who understand their origin, they dispel them, listen, yakkha; they cross this flood, difficult to cross, un-crossed before, for non-recurrence of being.” 4. Maṇibhaddasutta At one time the Blessed One was dwelling in Magadha, at the Maṇimālika shrine, in the abode of Maṇibhadda the yakkha. Then Maṇibhadda the yakkha approached the Blessed One; having approached, he spoke this verse in the presence of the Blessed One: “For the mindful, there is always welfare; the mindful attains happiness. For the mindful, tomorrow is better; he is released from enmity.” “For the mindful, there is always welfare; the mindful attains happiness. For the mindful, t is worse, he is not freed from enmity. “Whose mind, all day and night, is delighted in non-harming; He has metta towards all beings, enmity for him is with no one.” 5. Sānu Sutta 239. At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, a certain female lay follower’s son named Sānu had been seized by a yakkha. Then that female lay follower, lamenting at that time, spoke these verses: “The fourteenth, the fifteenth, and the eighth of the fortnight; And the fortnight of the special observance, endowed with eight factors. “Those who observe the Uposatha, who practice the holy life; Yakkhas do not play with them, this I have heard from the Arahants; But today I see, yakkhas playing with Sānu.” “The fourteenth, the fifteenth, and the eighth of the fortnight; And the fortnight of the special observance, endowed with eight factors; Those who observe the Uposatha, who practice the holy life. “Yakkhas do not play with them, well have you heard from the Arahants; Tell Sānu when he awakens, this word of the yakkhas; Do not do evil deeds, whether openly or in secret. “If you do evil deeds, or are doing them; There is no escape from suffering for you, even if you fly up and flee.” “Mother, they weep for the dead, or for one who is not seen alive; Mother, seeing me alive, why do you weep for me, Mother?” “Son, they weep for the dead, or for one who is not seen alive; And for one who, having abandoned sensual pleasures, comes back here again; For him too, son, they weep, for he is dead again while living. “My dear, you have been lifted out of the embers, you wish to fall into the embers; My dear, you have been lifted out of hell, you wish to fall into hell. “Run, good sirs, to whom shall we complain? The goods taken out of the fire, you wish to burn again.” 6. Piyaṅkara Sutta At one time the venerable Anuruddha was dwelling in Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the venerable Anuruddha, in the early morning, having risen, was reciting verses of Dhamma. Then Piyaṅkara's mother, a yakkhiṇī, thus appeased her son: "Don't make noise, Piyaṅkara, the monk is reciting verses of Dhamma; And having understood the Dhamma-verse, we might practice for our benefit. "And we will restrain ourselves from harming living beings, we will not speak deliberate falsehoods; We will train in our own good conduct, and perhaps be freed from the realm of pisācas." 7. The Discourse on Punabbasu At one time the Blessed One was dwelling in Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the Blessed One, with a Dhamma talk connected with Nibbāna, was instructing, urging, inspiring, and gladdening the monks. And those monks, making it their essence, paying attention, applying their whole mind, were listening to the Dhamma with attentive ears. Then Punabbasu's mother, a yakkhiṇī, thus appeased her sons: "Be silent, Uttarikā, be silent, Punabbasu; So that I may hear the Dhamma of the best of Buddhas, the Teacher. "The Blessed One speaks of Nibbāna, the release from all ties; And I have an excessive fondness for this Dhamma. "Dear in the world is one's own son, dear in the world is one's own husband; Dearer than that to me is the seeking of this Dhamma. "For neither son nor husband, dear though they be, can release from suffering; Just as listening to the true Dhamma releases beings from suffering. "In a world overcome by suffering, bound by old age and death; For release from old age and death, the Dhamma that has been fully awakened to; I wish to hear that Dhamma, be silent, Punabbasu!" "Mother, I will not speak, Uttarikā too is silent; Just listen to the Dhamma, listening to the true Dhamma is happiness; Not knowing the true Dhamma, Mother, we wander in suffering. "He is the light-bringer for gods and humans who are deluded; Bu He, the last-bodied, the seeing one, teaches the Dhamma. Indeed, good is a wise one, a son born to the breast; My son, of the best Buddha, loves the pure Dhamma. May Punabbasu be happy, today I am elevated; The Noble Truths have been seen, let Uttarā also hear me. 8. Sudatta Sutta 242. At one time the Blessed One was dwelling in Rājagaha, in Sītavana. Now at that time Anāthapiṇḍika the householder had arrived in Rājagaha for some business. Anāthapiṇḍika the householder heard: “Indeed, a Buddha has arisen in the world.” Immediately he desired to go to see the Blessed One. Then it occurred to Anāthapiṇḍika the householder: “It is not the right time today to go to see the Blessed One. Tomorrow I shall go at the proper time to see the Blessed One.” He lay down with his mind fixed on the Buddha. During the night he arose three times, thinking it was dawn. Then Anāthapiṇḍika the householder approached the Sivathika gate. Non-humans opened the gate. Then, as Anāthapiṇḍika the householder was leaving the city, the light disappeared, darkness appeared, fear, terror, and goosebumps arose, and he wanted to turn back from there. Then Sivaka the yakkha, having disappeared, made a sound: A hundred elephants, a hundred horses, a hundred mule-drawn chariots; A hundred thousand maidens, adorned with jeweled earrings; Are not worth a sixteenth part of a single step forward. Go forth, householder, go forth, householder; Going forth is better for you, not turning back. Then for Anāthapiṇḍika the householder, the darkness disappeared, light appeared, and the fear, terror, and goosebumps that had arisen subsided. A second time for Anāthapiṇḍika the householder, the light disappeared, and dark Darkness appeared, fear, agitation, and goosebumps arose, and he wished to turn back from there. And a second time, the yakkha Sivaka, having disappeared, made his voice heard: A hundred elephants, a hundred horses, ... Are not worth a sixteenth part. Go forth, householder, go forth, householder; Going forth is better for you, not turning back. Then the darkness of Anāthapiṇḍika the householder disappeared, light appeared, and the fear, agitation, and goosebumps he had, subsided.