Siong'ingr Vxo (1-10-11)

11. Cira
Guaw tniax .diyc .ee si anxnix. Hitt jun, Sewjunx druar dirr Rajagaha Sniaa ee Diknaa cri huexcuw ee soxjai. Hitt sii, u jit xee upasaka(senrlamm) sisiar snxax hro Cira Bikkuni.

Hitt sijun, jit xee duiww Cira Bikkuni u sinr ee iarcex, dirr Rajagaha Sniaa an’ jitt diauu qrex qaur hitt diauu qrex, an’ jitt diauu lo qaur hitt diauu lo, longxx decc qongw jitt siuw jimgensix qongxx:
“Qad longxx tauw .kuix qaixtuad ar,
Sisiar snxax hro Cira.
Jitt xee upasaka sidjai jnia' hyw,
Ix did diyc jerje qongdig.”


(Samyutta Nikaya 1-10-11)  
11. Cira 
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion a certain lay follower gave a robe to the bhikkhuni Cira. 

Then a yakkha who had full confidence in the bhikkhuni Cira, going from street to street and from square to square in Rajagaha, on that occasion recited this verse: 
“He has engendered much merit— 
Wise indeed is this lay follower, 
Who just gave a robe to Cira, 
One released from all the bonds.”


(相應部 1-10-11)
〔一一〕毘羅
如是我聞。爾時，世尊住王舍城竹林栗鼠養餌所。
其時，有優婆塞施衣於毘羅比丘尼。
時，毘羅比丘尼之信樂夜叉，於王舍城從此街至彼街，從此路至彼路，以唱此偈曰：
脫一切縛軛　　　施衣予毘羅
實賢優婆塞　　　彼得多功德

Siong'ingr Vxo (1-10-10)

10. Sukka (II)
Sewjunx druar dirr Rajagaha Sniaa ee Diknaa cri huexcuw ee soxjai. Hitt sii, jit xee upasaka(senrlamm) sisiar sidbut hro Sukka Bikkuni.

Hitt sijun, jit xee duiww Sukka Bikkuni u sinr ee iarcex, dirr Rajagaha Sniaa an’ jitt diauu qrex qaur hitt diauu qrex, an’ jitt diauu lo qaur hitt diauu lo, longxx decc qongw jitt siuw jimgensix qongxx:
“Qad longxx tauw .kuix qaixtuad ar,
Sisiar sidbut hro Sukka.
Jitt xee upasaka sidjai jnia' hyw,
Ix did diyc jerje qongdig.”


(Samyutta Nikaya 1-10-10)  
10. Sukka (2) 
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion a certain lay follower gave food to the bhikkhuni Sukka. 

Then a yakkha who had full confidence in the bhikkhuni Sukka, going from street to street and from square to square in Rajagaha, on that occasion recited this verse:
“He has engendered much merit— 
Wise indeed is this lay follower, 
Who just gave food to Sukka, 
One released from all the knots.”


(相應部 1-10-10)
〔一〇〕叔迦羅（二）
爾時，世尊住王舍城竹林栗鼠養餌所。
其時，有優婆塞施食於叔迦羅比丘尼。
時，叔迦羅比丘尼之信樂夜叉，於王舍城從此街至彼街，從此路至彼路，以唱此偈曰：
悉解脫結縛　　　施食叔迦羅
實賢優婆塞　　　彼得多功德

Siong'ingr Vxo (1-10-9)

9. Sukka (I)
Hitt jun, Sewjunx druar dirr Rajagaha Sniaa ee Diknaa cri huexcuw ee soxjai. Hitt sii, Sukka Bikkuni virr jingwlangg uii lehh decc qangxhuad.

Hitt sijun, jit xee duiww Sukka Bikkuni  u sinr ee iarcex, dirr Rajagaha Sniaa an’ jitt diauu qrex qaur hitt diauu qrex, an’ jitt diauu lo qaur hitt diauu lo, longxx decc qongw jitt siuw jimgensix qongxx:
“Rajagaha Sniaa ee jingwlangg,
Uirr sniaw uac lehh?
Kyxviw limx diyc qamdnix ee jiuw,
Juir qaxx dyw lecc kunr.
Laii hongrtai Sukka.
Bikuni soxx qongw :ee,
Si qaur u qamlo ee dy,
Qamdnix ee juiw be lyy lyy.
Dirr jiax itjair limx,
Limx qaxx m jaix vaw.
U diwhui ee langg decc limx,
Kyxviw luxhingg :ee cuir dax duw diyc horjuiw.”


(Samyutta Nikaya 1-10-9)  
9. Sukka (1) 
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the bhikkhuni Sukka, surrounded by a large assembly, was teaching the Dhamma. 

Then a yakkha who had full confidence in the bhikkhuni Sukka, going from street to street and from square to square in Rajagaha, on that occasion recited these verses: 
“What has happened to these people in Rajagaha? 
They sleep as if they’ve drunk honey-wine. 
Why don’t they attend on Sukka 
As she teaches the deathless state?
But the wise, as it were, drink it up— 
That (Dhamma) irresistible, 
Ambrosial, nutritious— 
As travellers do a cloud.”


(相應部 1-10-9)
〔九〕叔迦羅（一）
爾時，世尊住王舍城竹林栗鼠養餌所。
其時，叔迦羅比丘尼，為被大眾圍繞而說法。
時，集叔迦羅比丘尼之信樂夜叉，於王舍城從此街至彼街，從此路至彼路，以說此偈曰：
王舍城人眾　　　為何而居耶
猶如於甘酒　　　或醉於臥倒
以侍叔迦羅　　　比丘尼所說
甘露之道足　　　無混濁甘液
於此飲至再　　　飲之不為飽
思智慧人飲　　　如渴旅人雨

Siong'ingr Vxo (1-10-8)

8. Sudatta
Hitt jun, Sewjunx druar dirr Rajagaha Sniaa ee Qnuaa Nxaa. Hitt sii, diongxjiaw Anathapindika u dairjir laii qaur Rajagaha Sniaa. Diongxjiaw Anathapindika tniax diyc qongxx “vut kaksit cuehen dirr sewqanx", dyrr beh jenongw kir vaiwqnir Sewjunx. Hitt sii, diongxjiaw Anathapindika anxnex sniu, “Qimzit jenongw vaiwhongw Sewjunx, siqanx ixqingx sniu’ nguar. Miaxjair dirr sikdongx ee siqanx jiacc kir vaiwqnir Sewjunx.” Ix dyrr dyw lehh liam vut, qiqanx bad snax vaiw qiycsirr tnix qngx vreh kiw srinx.

Hitt sii, diongxjiaw Anathapindika laii qaur bongrde ee mngkauw, jiongww tnisinn qra mngg kuix .kuix. Hitt sii, diongxjiaw Anathapindika qniaa cud cirdinr, beh lirkuix ee sii, qngx bet .kir amr amr. Qniax qaxx decc junr, cangr mngqngw, diongxjiaw dyrr sniu beh trer dywdngw.

Hitt sii, Sivaka Iarcex laii henr hxingg, cud sniax hro ix tniax .diyc:
“Vah jiah cnxiu vah jiah bew,
Qapp u vah jiah luu-ciax,
Qycc u vaccingx xee jabow,
iong juvyw qapp hnirqaux jngtna,
Kacc m dat
Qniaa jinwjingg jit vo ee jap-lak hxun id.
Diongxjiaw diyhh qniaa hiongr jingg, 
Diongxjiaw diyhh qniaa hiongr jingg,
Qniaa jinwjingg jiacc e jiapqin, 
M tangx trer dywdngw.”

Hitt sii, oamr bet, qngx cuthen, diongxjiaw Anathapindika byy qycc cangr mngqngw, qniax qaxx decc junr iarr tingjiw. Derr zi vaiw… Derr snax vaiw, diongxjiaw Anathapindika in'ui qngx bet .kir amr amr, qniax qaxx decc junr qycc cangr mngqngw, iurqycc sniu beh trer dywdngw. Derr snax vaiw, Sivaka Iarcex byy henr ix ee hxingg, dna' cud sniax hro ix tniax .diyc... Hitt sii, oamr byy .kir, qngx cuthen, diongxjiaw Anathapindika byy qycc cangr mngqngw, qniax qaxx decc junr iarr tingjiw.

Hitt sii, diongxjiaw Anathapindika laii vaiwhongw Qnuaa Nxaa Sewjunx druar ee soxjai. Hitt sijun, Sewjunx dirr tnix puxqngx ee sii kixcngg, dirr kangwde laihuee decc qniaa. Sewjunx knuar diyc diongxjiaw Anathapindika an’ hng hng ee soxjai laii,  liauxau, an' decc qniaa ee soxjai lyc .laii, dirr soxx sed ee jyrui jre .lyc .laii. Jre .lyc liauxau, Sewjunx iong jiaxee ue duiww diongxjiaw Anathapindika qongw, “Sudatta, laii!”

Hitt sii, diongxjiaw Anathapindika sniu qongxx, “Sewjunx decc qiyr guaw ee miaa.” Ix dyrr dirr jiax, dirr Sewjunx ee kax-xe, qui' sinkux pag dirr tokax duiww ix qongw, “Sewjunx, u hyw kunr bor?”

[Sewjunx:]
“Huanlyw ee huew jin bet,
Brahmin dyrr hyw kunr.
Byy jipdiok dirr aiwiok,
Cingliangg byy soxx rix.
Dng itcer jipdiok,
Diauhok simx ee koxnauw.
Jigjing hyw kunr,
Si simx u drat qaur jigjing.”


(Samyutta Nikaya 1-10-8)  
8. Sudatta 
On one occasion the Blessed One was dwelling at Rajagaha in the Cool Grove. Now on that occasion the householder Anathapindika had arrived in Rajagaha on some business. He heard: “A Buddha, it is said, has arisen in the world!” He wanted to go and see the Blessed One immediately, but it occurred to him: “It is not the right time to g o and see the Blessed One today. I will go and see the Blessed One early tomorrow morning.” He lay down with his mindfulness directed to the Buddha, and during the night he got up three times thinking it was morning. 

Then the householder Anathapindika approached the gate of the charnnel ground. Non-human beings opened the gate. Then, as the householder Anathapindika was leaving the city, the light disappeared and darkness appeared. Fear, trepidation, and terror arose in him and he wanted to turn back. 

But the yakkha Sivaka , invisible, made the proclamation:
“A hundred (thousand) elephants, 
A hundred (thousand) horses, 
A hundred (thousand) mule-drawn chariots, 
A hundred thousand maidens 
Adorned with jewellery and earrings, 
Are not worth a sixteenth part 
Of a single step forward.
“Go forward, householder! 
Go forward, householder! 
Going forward is better for you, 
Not turning back again.” 

Then the darkness disappeared and light appeared to the householder Anathapindika, and the fear, trepidation, and terror that had arisen in him subsided. A second time … A third time the light disappeared and darkness appeared before the householder Anathapindika. Fear, trepidation, and terror arose in him and he wanted to turn back. But a third time the yakkha Suvaka, invisible, made the proclamation: “A hundred (thousand) elephants … Of a single step forward. “Go forward, householder!… Going forward is better for you, not turning back again.” Then the darkness disappeared and light appeared to the householder Anathapindika, and the fear, trepidation, and terror that had arisen in him subsided. 

Then the householder Anathapindka approached the Blessed One in the Cool Grove. Now on that occasion the Blessed One, having risen at the first flush of dawn, was walking back and forth in the open. The Blessed One saw the householder Anathapindika coming in the distance. He descended from the walkway, sat down in the seat that was prepared , and said to the householder Anathapindika: “Come, Sudatta.”

Then the householder Anathapindika, thinking, “The Blessed One has addressed me by my name,” [thrilled and elated], prostrated himself right on the spot with his head at the Blessed One’s feet and said to him: “I hope, venerable sir, that the Blessed One slept well.” 

“Always indeed he sleeps well, 
The brahmin who is fully quenched, 
Who does not cling to sensual pleasures, 
Cool at heart, without acquisitions. 
Having cut off all attachments, 
Having removed care from the heart, 
The peaceful one indeed sleeps well, 
For he has attained peace of mind.”


(相應部 1-10-8)
〔八〕須達多
爾時，世尊住王舍城之寒林。
其時，給孤獨長者，有事到王舍城。
給孤獨長者聞「佛實出現於世。」欲往拜見世尊。
時，給孤獨長者作如是思惟：「今日欲往拜見世尊，時已過遲。明日適時當始往拜見世尊。」則念佛而臥。其夜曾三度以為天亮而起身。
時，給孤獨長者來到墓地之門，諸天則開其門。
時，給孤獨長者走出市鎮，當離去時，光滅而暗，恐怖戰慄，毛髮豎立。長者就此欲退返。
時，尸婆迦夜叉來現其形，只令聞聲：
百象與百馬　　　又百之驢車
百千之女亦　　　裝摩尼耳環
於此行一步　　　不值十六一
行進之長者　　　行進之長者
行進始能近　　　退避當用脚
時，給孤獨長者，暗滅光現、毛髮豎立之恐怖戰慄亦靜止。
二度……乃至……
給孤獨長者，三度光滅而暗，恐怖戰慄，毛髮豎立。長者又欲從此而退返。三度尸婆迦夜叉不現其形，只令聞其聲……乃至……
時，給孤獨長者，暗滅光現，毛髮豎立之恐怖戰慄亦靜止。
時，給孤獨長者，來詣寒林於世尊住處。
其時，世尊於夜曉起身，在露地經行。
世尊見給孤獨長者從遠而來，見已下經行處，即坐所設座，坐已，世尊以此言給孤獨長者曰：「來！須達多。」
時，給孤獨長者：「世尊按名呼我。」於此，即於世尊足下，五體投地而白曰：「世尊！輕安而眠耶？」
〔世尊：〕
煩惱火悉消　　　婆羅門安眠
不著於愛欲　　　清涼無所依
斷一切執著　　　調伏心苦惱
寂靜輕安寢　　　是達心寂靜

Siong'ingr Vxo (1-10-7)

7. Punabbasu
Hitt sijun, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, Sewjunx jiurr iuxquanx liappuann decc suathuat, qawsi, lirig qapp qoxle jiongww bikiu. Hiaxee jiongww bikiu cimced juwir, kensingg, sim’ir jibdiongx, ngar hni tniax Hxuad.

Hitt sii, luxiarcex, Punabbasu ee laurbuw, qra inx qniaw qongw jiaxee ue:
“Uttara anjing,
Punabbasu diyhh diam diam.
Guaw beh tniax Hxuad,
Busiong vudsux decc qawsi.
Sewjunx qangxsuad liappuann,
Qaixtuad soxu vak lehh ee qad,
Guaw jiokk air jitt xee Hxuad.
Dirr sewqanx guaw tniar guanw qniaw,
Dirr sewqanx guaw tniar guanw angx.
Mrqycc qriuu jitt xee hxuad,
Kacc ngiaa quer jiaxee.
Qniaw qapp angx suizenn kyxair,
Berdangr tuatlii koxnauw.
Tniax jingwhuad :ee,
Hro langg qaixduu koxnauw,
Dirr sewqanx virr koxnauw pacvai,
Virr lau qapp siw soxx vak.
Uirr qaixtuad lau qapp siw,
Diyhh liauxgno jitt xee jingwhuad,
Guaw beh tniax jitt xee Hxuad.
Punabbasu diyhh diam diam.”

[Punabbasu:]
“A’buw guaw byy qongxue,
Uttara iarr diam diam.
Ngar hni tniax jitt xee hxuad,
Tniax diyc hxuad jin' kuaiwlok.
In’ui m jaix jingwhaud :ee,
A'buw lanw virr koxnauw soxx vak.
Jex si sriu vak :ee,
Langg qapp tnix ee qngx.
Vuddyy juewau srinx,
U ganxqngx :ee decc qangxhuad.”

[luw iarcex:]
“Qongw jiaxee ue jin’ hyw,
Guanw qniaw dirr guaw hingkamw kunr,
Guanw qniaw si henjiaw,
Guanw qniaw dnaxx air hixlok.
Busiong vut soxx qongw,
Sunvec byy uwziamw ee hxuad.
Qniaw Punabbasu,
Guaw qimzit simx anx.
An' lunhuee qaixtuad,
Laii qnir diyc singwder.
Guanw qniaw Uttara.
Liw iarr u tniax guaw qongw.”


(Samyutta Nikaya 1-10-7)  
7. Punabbasu 
On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapindika’s Park. Now on that occasion the Blessed One was instructing, exhorting, inspiring, and encouraging the bhikkhus with a Dhamma talk concerning Nibbana. And those bhikkhus were listening to the Dhamma with eager ears, attending to it as a matter of vital concern, applying their whole mind to it. 

Then the female yakkha Punabbasu’s Mother hushed her little children thus:
“Be quiet, Uttara, Be quiet, Punabbasu, 
While I am listening to the Dhamma 
Of the Teacher, the Supreme Buddha. 
When the Blessed One speaks of Nibbana, 
Release from all the knots, 
There has arisen deep within me 
Extreme affection for this Dhamma. 
In the world, one’s own son is dear, 
In the world, one’s own husband is dear; 
But for me even dearer than them 
Is the quest for this Dhamma. 
For, though dear, neither son nor husband 
Can set one free from suffering 
As listening to true Dhamma frees one 
From the suffering of living beings.
In this world steeped in suffering, 
Fettered tightly by aging and death, 
I wish to listen to that Dhamma 
That he—the Buddha—awakened to
For freedom from aging and death. 
So be quiet, Punabbasu!”

(Punabbasu:) 
“Mother dear, I am not talking; 
This Uttara is silent, too. 
Pay attention only to the Dhamma, 
For listening to true Dhamma is pleasant. 
Because we have not known true Dhamma 
We’ve been living in suffering, mother.
He is the maker of light 
For bewildered devas and humans; 
Bearing his final body, enlightened, 
The One with Vision teaches the Dhamma.” 

(Punabbasu’s mother:) 
“It is good that he has become so wise, 
The son I bore and nursed at my breast. 
My son loves the pure Dhamma 
Of the Supreme, the Enlightened One. 
Punabbasu, be happy! 
Today I have emerged at last. 
Hear me too, O Uttara: 
The noble truths are seen!”


(相應部 1-10-7)
〔七〕富那婆藪
爾時，世尊住舍衛城祇樹給孤獨園。
其時，世尊就有關涅槃，說法教示、利益、鼓勵比丘等。彼等諸比丘、深切注意、虔誠、心意集中、傾耳諦聽。
時，富那婆藪母之夜叉女，以言告其子等：
靜默鬱多羅　　　富那婆當默
我暫聞思惟　　　無上佛師教
世尊說涅槃　　　解脫諸結縛
我甚愛此法　　　世我子可愛
世我夫可愛　　　然而求此法
有勝過此等　　　子夫雖可愛
不能脫苦惱　　　聽聞正法者
令人解苦惱　　　於世敗此惱
迷之於老死　　　為解脫老死
證悟於正法　　　我願聞此法
富那婆當默
〔富那婆藪：〕
母我乃不語　　　靜默鬱多羅
傾耳於法者　　　聞法為快樂
因不知正法　　　母我迷苦惱
此乃與迷於　　　人天光輝者
最後身佛陀　　　有眼今說法
〔夜叉女：〕
善哉如是語　　　我子寢我懷
我子乃賢哉　　　我子今愛樂
無上佛所說　　　無染淨白法
子富那婆藪　　　我今日心安
解脫於輪迴　　　以見於聖諦
我子鬱多羅　　　汝亦聞於我

Siong'ingr Vxo (1-10-6)

6. Piyankara
Hitt sijun, junjiaw Anuruddha dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, junjiaw Anuruddha tauwjaw dyrr kiw .laii decc siongrtok huatqur.

Hitt sijun, jit xee jaboxginxaw ee iarcex laurbuw qra qniaw qongw,
“Piyankara,
M tangx juer sniax qa'ngg caw,
Bikiu decc siongrtok huatqur.
Lanw narr jaix huatqur,
Qycc jiauww anxnix juer,
Lanw dyrr u lirik.
Ix hro lanw jaix cenban m tangx satsingx,
M tangx luanrsuw qongw.
Qaqi u hingsen siuw qaiwlut,
Lanw tangx an' quixtaix tuatlii.”


(Samyutta Nikaya 1-10-6)  
6. Piyankara 
On one occasion the Venerable Anuruddha was dwelling at Savatthi in Jeta’s Grove, Anathapindika’s Park. Now on that occasion the Venerable Anuruddha, having risen at the first flush of dawn, was reciting stanzas of Dhamma. 

Then the female yakkha Piyankara ’s Mother hushed her little child thus:
“Do not make a sound, Piyankara, 
A bhikkhu recites Dhamma-stanzas. 
Having understood a Dhamma-stanza, 
We might practise for our welfare. 
Let us refrain from harming living beings, 
Let us not speak a deliberate lie, 
We should train ourselves in virtue: 
Perhaps we’ll be freed from the goblin realm.” 


(相應部 1-10-6)
〔六〕夜叉童子
爾時，尊者阿那律住舍衛城祇樹給孤獨園。
時，尊者阿那律，黎明即起，以誦法句。
時，夜叉童母之夜叉女，如是告其子曰：
美哉迦羅汝　　　勿騷作音聲
比丘誦法句　　　我若知法句
以如是行者　　　乃我等利益
切勿殺生物　　　知而勿妄語
自己行善戒　　　我等脫鬼胎

Siong'ingr Vxo (1-10-5)

5. Sanu
Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sijun, jit xee upasika(sinwluw) ee qniaw Sanu virr iarcex behik. Hitt sii, upasika toxkuir, cniur jitt siuw jimgensix qongxx:
“Guaw sisiongg u tniax .diyc,
Arahant decc suansuad.
Mrqycc guaw qimzit,
Qnir diyc iarcex decc quaixlong Sanu.
Jex si uirr sniaw dai?
Dirr jap-sir jap-go,
Qapp vnuar guec ee derr veh zit,
_________,
Cisiuw vatjaiqair,
U decc Juer posatha,
U decc qniaa dua senrhingg :ee,
Iarcex berdangr qra behik.
Guaw tniax arahant anxnix qongw.
Mrqycc guaw qimzit knuar .diyc,
Iarcex decc behik Sanu.
Jex si uirr anwjnuaw?”

[iarcex:]
Dirr jap-sir jap-go,
Qapp vnuar guec ee derr veh zit,
_________,
Cisiuw vatjaiqair,
U decc Juer posatha,
U decc qniaa dua senrhingg :ee,
Iarcex berdangr qra behik.
Guaw tniax arahant anxnix qongw.
Sanu narr u qakcniw,
Iong jiaxee ue qra qongw,
Jex si iarcex ee ue:
Bylun qongkax iacc suha,
M tangx juer zimrhyy og.
Narr juer og giap :ee,
Qycc narr uirdiyhh iogbong laii juer,
Dyrr junw cincniu jiauw vuex jauw,
Iarr lann dyy liw ee koxnauw.”

[Sanu:]
“Langg uirr sixlangg decc kaur,
Iarr uirr vedlii decc kaur.
Guaw langg dirr jiax iauxx uac lehh,
A'buw sniaw enqor uirr guaw decc kaur?”

[upasika:]
“Langg longxx uirr qniaw siw decc kaur,
Iarr uirr vedlii decc kaur.
Mrqycc itdanr liriog,
Suacc qycc dngw .laii,
Iarr e uirr qniaw kaur,
In'ui ix uac lehh cincniu siw .kir.
Qniaw liw an' iamrzet ee huexhux cud .laii,
Guan be qycc duirlyc huexhux.
Guaw tniawair ee qniaw lirkuix dergak,
Hibang be qycc zip dergak.
Dylii jiacc si hingrhog,
Tangx qra si'angw qongw jiaxee ue?
In'ui dua huew lanw qra cur-lai ee mihqnia vnuax .cud .laii,
Liw beh qycjaiww qra siyx driau?”


(Samyutta Nikaya 1-10-5)  
5. Sanu 
On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapindika’s Park. Now on that occasion a certain female lay follower had a son named Sanu who had been possessed by a yakkha. Then that female lay follower, lamenting, on that occasion recited these verses: 
“The yakkhas do not sport around 
With those who lead the holy life, 
Who undertake the Uposatha duty 
Well equipped with its eight factors 
On the fourteenth and fifteenth days, 
And the eighths of the fortnight, 
And other special days as well:
So I have heard from the arahants. 
But now I see that yakkhas 
Are sporting around with Sanu.” 

(The yakkha that has entered Sanu:) 
“What you heard from the arahants is good: 
The yakkhas do not sport around 
With those who lead the holy life, 
Who undertake the Uposatha duty 
Well equipped with its eight factors 
On the fourteenth and fifteenth days, 
And the eighths of the fortnight, 
And other special days as well. 
When Sanu has awakened tell him 
This injunction of the yakkhas: 
Never do any evil deed 
Either openly or in secret. 
If you should do an evil deed, 
Or if you are doing one now, 
You won’t be free from suffering 
Though you may fly up and flee.”

(Sanu:)
“They weep, mother, for the dead 
Or for one living who isn’t seen. 
When you see, mother, that I’m alive, 
Why, O mother, do you weep for me?” 

(Sanu’s mother:) 
“They weep, O son, for the dead 
Or for one living who isn’t seen; 
But when one returns to the home life 
After renouncing sensual pleasures, 
They weep for this one too, my son, 
For though alive he’s really dead.
Drawn out, my dear, from hot embers, 
You wish to plunge into hot embers; 
Drawn out, my dear, from an inferno, 
You wish to plunge into an inferno.
Run forward, good luck be with you! 
To whom could we voice our grief? 
Being an item rescued from the fire, 
You wish to be burnt again.”


(相應部 1-10-5)
〔五〕左奴
爾時，世尊住舍衛城祇樹給孤獨園。
時有優婆夷名左奴之子，為夜叉所魅惑。
時，優婆夷嘆息，而唱此等偈曰：
我常聞如是　　　阿羅漢宣說
然則今日我　　　見夜叉魅弄
左奴為何事　　　十四十五日
半月第八日　　　得神變分日
奉持八齋戒　　　以住於布薩
以行於梵行　　　夜叉不能魅
我聞羅漢說　　　然我今日見
夜叉魅左奴　　　此乃為何事
〔夜叉：〕
十四十五日　　　半月第八日
得神變分日　　　奉持八齋戒
以住於布薩　　　以住梵行者
夜叉不能魅　　　我聞羅漢說
左奴若醒覺　　　以此可語汝
此乃夜叉語　　　不分公與私
勿行任何惡　　　若作惡業者
又若為欲為　　　如鳥躍上逃
難逃汝苦惱 
〔左奴：〕
人皆哭死人　　　生別時亦哭
我活活於此　　　母何故泣我
〔優婆夷：〕
人皆泣子死　　　生別時亦哭
然一度離欲　　　而且又歸來
亦以哭其子　　　其生亦似死
子汝出燼炎　　　願不再墮燼
愛子出地獄　　　希不再入獄
逃離為幸福　　　誰此語我等
盛火出家貨　　　汝欲再燒耶