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

Siong'ingr Vxo (1-10-4)

4. Manibhadda
Hitt jun, Sewjunx druar dirr Manimm laka Cetiya ee Magadha Qog, Manibhadda Iarcex druar ee soxjai.

Hitt sii, Manibhadda Iarcex laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix dirr Sewjunx hiax qongw jitt siuw jimgensix:
“Dniardnia u jingwliam ee langg si hingrhog :ee,
Cisiuw jingwliam did anlok.
U jingwliam :ee binzit iauxx u qetsiongg,
Ix an' itcer ee hunwno diongx qaixtuad.”

[Sewjunx:]
“Dniardnia u jingwliam ee langg si hingrhog :ee,
Cisiuw jingwliam did anlok.
U jingwliam :ee binzit iauxx u qetsiongg,
Mrqycc ix vingrr byy an' hunwno diongx qaixtuad.
Simx zid’ia kuaiwlok byy sniu sionghai,
Iong juvix duiww itcer u jxingg :ee,
Ix byy zimrhyy hunwno.”


(Samyutta Nikaya 1-10-4)  
4. Manibhadda 
On one occasion the Blessed One was dwelling among the Magadhans at the Manimm laka Cetiya, the haunt of the yakkha Manibhadda. 

Then the yakkha Manibhadda approached the Blessed One and in the Blessed One’s presence recited this verse: 
“It is always good for the mindful one, 
The mindful one thrives in happiness. 
It is better each day for the mindful one, 
And he is freed from enmity.”

(The Blessed One:) 
“It is always good for the mindful one, 
The mindful one thrives in happiness. 
It is better each day for the mindful one, 
But he is not freed from enmity. 
One whose mind all day and night 
Takes delight in harmlessness, 
Who has loving kindness for all beings— 
For him there is enmity with none.”


(相應部 1-10-4)
〔四〕摩尼跋陀
爾時，世尊住摩揭陀國，摩尼摩羅迦制底之摩尼跋陀夜叉住處。
時，摩尼跋陀夜叉來詣世尊處。詣己，於世尊處說此偈曰：
常於正念人幸福　　　以持正念得安樂
正念明日猶言祥　　　彼解脫一切憤怒
〔世尊：〕
常於正念人幸福　　　以持正念得安樂
正念明日猶吉祥　　　然彼不解一切怒
是心日夜樂不害　　　以慈悲一切有情
於彼無有任何怒

Siong'ingr Vxo (1-10-3)

3.Suciloma
Hitt jun, Sewjunx druar dirr Gaya ee Jiyhcngg, Suciloma Iarcex soxx druar ee soxjai.

Hitt sii, Khara Iarcex qapp Suciloma Iarcex qingquer uaw Sewjunx hiax. Hitt sii, Khara Iarcex duiww Suciloma Iarcex qongw, “Jitt xee si sabunn.”

“M si! Jitt xee m si sabunn, si qew sabunn. Lanw jin' qinw dyrr jaix ix si sabunn iacc qew suabunn.”

Hitt sii, Suciloma Iarcex laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix iong sinkux kap Sewjunx. Hitt sijun, Sewjunx sinkux tewau beh siamxvi.

Hitt sii, Suciloma Iarcex iong jiaxee ue duiww Sewjunx qongw, “Sabunn, liw qniax :guaw, si bor?”

“Byy, ving’iuw, guaw m si qniax. Mrqycc, qapp liw siy’ kap jongw m si hyw su.”

“Sabunn, guaw mng liw. Liw narr berdangr suatbingg, liw ee simx e luan, liw ee simx e hunx jyr nng vingg. Guaw e qra liw ee nng qix kax liac lehh danr kir Ganges Hyy lingrgua hitt hnua.”

“Byy, ving’iuw! Guaw dirr tenqair, moqair qapp huantenqair ee sewqair, dirr sabunn, brahmin, langg qapp tnisinn lairdew, byy knuar diyc zimrhyy tangx hro guaw ee simx e luan, hro guaw ee simx e hunx jyr nng vingg, tangx qra guaw ee nng qix kax liac lehh danr kir Ganges Hyy lingrgua hitt hnua :ee. Mrqycc, ving’iuw, beh mng jyww liw mng.”

“Tamiok qapp hunwno,
Anwjnuaw laii snix kiw?
Kuaiwlok, byy kuaiwlok qapp qniahniaa,
Qycc an’ dyhh snix kiw?
Kyxviw ginxaxlangg,
Qra vak jiauw-aw ee qad tauw .kuix,
Simx sniu :ee an’ dyhh kiw?”

[Sewjunx:]
“Tamiok qapp hunwno,
An' iogliam snix kiw.
Kuaiwlok, byy kuaiwlok qapp qniahniaa,
Longxx an' qaqi laii snix cud.
Kyxviw ginxaxlangg,
Qra vak jiauw-aw ee qad tauw .kuix,
Simx sniu :ee an’ jiax kiw,
Srinx an’ iogliam laii snix.
Jit jangg cingg-aw,
Ciurvag an’ qinx snix kiw.
Huanhux jipdiok aiwiok, 
Kyxviw venww ciurnaa ee jabcauw.
Jaix ix snix ee guaninx,
Dyrr tangx bet jitt xee guaninx.
Iarcex jimjiog tniax,
Inx hiaxee narr dro quer,
Lann dro ee cuaclauu,
Dyrr be qycc dingg cutsir.”


(Samyutta Nikaya 1-10-3)  
3. Suciloma 
On one occasion the Blessed One was dwelling at Gaya at the Tankita Bed, the haunt of the yakkha Suciloma.

Now on that occasion the yakkha Khara and the yakkha Suciloma were passing by not far from the Blessed One. Then the yakkha Khara said to the yakkha Suciloma: “That is a recluse.” 
“That is not a recluse; that is a sham recluse. I’ll soon find out whether he is a recluse or a sham recluse.” 

Then the yakkha Suciloma approached the Blessed One and bent over the Blessed One. The Blessed One drew back. Then the yakkha Suciloma said to the Blessed One: “Are you afraid of me, recluse?” 

“I’m not afraid of you, friend. It is just that your touch is evil.”

“I’ll ask you a question, recluse. 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.” 

“I do not see anyone in this world, friend, with its devas, Mara, and Brahma, in this generation with its recluses 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. But ask whatever you want, friend.” 

“What is the source of lust and hatred? 
Whence spring discontent, delight, and terror? 
Having arisen from what do the mind’s thoughts 
(Toss one around) as boys toss up a crow?”

“Lust and hatred have their source here; 
From this spring discontent, delight, and terror; 
Having arisen from this, the mind’s thoughts 
(Toss one around) as boys toss up a crow.”
Sprung from affection, arisen from oneself, 
Like the trunk-born shoots of the banyan tree; 
Manifold, clinging to sensual pleasures, 
Like a maluva creeper stretched across the woods. 
Those who understand their source, 
They dispel it—listen, yakkha!— 
They cross this flood so hard to cross, 
Uncrossed before, for no more re-becoming.”


(相應部 1-10-3)
〔三〕針毛
爾時，世尊住伽耶之石牀，針毛夜叉之住處。
時，怯羅夜叉與針毛夜叉路過世尊近處。
時，怯羅夜叉告針毛夜叉曰：「此是沙門。」
「不！此非沙門，是小沙門。至少知彼是沙門耶！小沙門耶！〔暫〕為小沙門。」
時，針毛夜叉來詣世尊處。詣已，以身碰世尊。
時，世尊將身閃避。
時，針毛夜叉，以此白世尊：「沙門！恐怖我耶？」
「不！友！我非恐怖，然而，與汝相觸，總非善事。」
「沙門！我問汝，汝若不能說明，汝當亂心，當破汝之心臟，取汝之兩脚，投諸恒河之彼岸。」
「不！友！我於包括天界、魔界、梵天界之世界，於沙門、婆羅門人天之眾中，不見我心亂、破我心臟，取兩脚投諸恒河彼岸者。然而，友！欲者先問。」
貪欲與瞋恚　　　以何為因起
快不快恐怖　　　又從何因生
猶如童子等　　　放其縛足鳥
心想何處起
〔世尊：〕
貪欲與瞋恚　　　當由渴愛起
快不快恐怖　　　悉由自己生
猶如童子等　　　放其縛足鳥
心想由此起　　　身從渴愛生
尼俱律陀樹　　　其幹由根生
凡夫著愛欲　　　如徧林蔓草
知其生因者　　　則以滅此因
諦聽之夜叉　　　彼等前來渡
難渡渡瀑流　　　無有受再生

Siong'ingr Vxo (1-10-2)

2. Sakkanamaka
Hitt jun, Sewjunx druar dirr Rajagaha Sniaa Barhiyc Snuax ee snuadingw.

Hitt sii, miaa hy juer Sakkanamaka ee iarcex laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix iong jimgensix duiww Sewjunx qongw:
“Liw siawli itcer sokvak,
Ixx qaixtuad ee sabunn,
Qauwhuar vadd langg.
Jex m si liw qaix juer :ee.”

[Sewjunx:]
“Sakkanamaka qapp jingwlangg qauvuee,
Bylun sniaxmih jinghingg,
U diwhui :ee be hro ingxhiongw,
Dna’ qui' simx qra dongjingg.
Iong jigjing ee simx.
Suizenn qauwhuar tazinn,
Iarr beh hro ix soxx vak,
Dna’ dongjingg aiwlenn ix.”


(Samyutta Nikaya 1-10-2)  
2. Sakkanamaka 
On one occasion the Blessed One was dwelling at Rajagaha on the mountain Vulture Peak. 

Then the yakkha Sakkanamaka approached the Blessed One and addressed him in verse:  “When you’ve abandoned all the knots, 
As one fully liberated, 
It isn’t good for a recluse like you 
To be instructing others.”

“If, O Sakka, for some reason 
Intimacy with someone should arise, 
The wise man ought not to stir his mind 
With compassion towards such a one. 
But if with a mind clear and pure 
He instructs others, 
He does not thereby become attached 
Through his compassion and kindness.”


(相應部 1-10-2)
〔二〕釋羅
爾時，世尊住王舍城靈鷲山。
時，名釋羅夜叉，來詣世尊處。詣已以偈白世尊曰：
卿離一切縛　　　解脫之沙門
教化其他者　　　非卿之所為
〔世尊：〕
釋羅與眾交　　　無論之形態
非相應智人　　　唯傾心同情
以是寂靜心　　　雖教化於他
亦不為所縛　　　唯同情愛憐

Siong'ingr Vxo (1-10-1)

Derr Jap Qngw: Iarcex Siong'ingr
1. Indaka
Hitt jun, Sewjunx druar dirr Rajagaha Sniaa Inda Snuax ee snuadingw, Indaka Iarcex soxx druar ee soxjai.

Hitt sii, Indaka Iarcex laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix iong jimgensix duiww Sewjunx qongw:
“Jiongww vut qongw jitt xee siksinx m si mia.
Mrqycc mia jnuaxngiu e dirr sinkux?
Jitt xee qud qapp bah an’ dyhh laii?
Zuhyy druar dirr buxtaix laii cutsir?”

[Sewjunx:]
“Cocox u kalala,
Iu’ jitt xee kalala,
Jiacc u abbuda.
Iu’ abbuda,
Snix bah.
Bah snix qenwjixbah,
U snix cud suwjix,
Snix taujangx qapp jingxqah.
Anxnex buw jiac sniaw,
Imxliau qapp sidbut,
Druar dirr buxtaix :ee,
Uaxkyr jiaxee laii singdiongw.”


(Samyutta Nikaya 1-10-1)  
Chapter 10 Connected Discourses with Yakkhas
1. Indaka 
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on the mountain Inda’s Peak, the haunt of the yakkha Indaka.

Then the yakkha Indaka approached the Blessed One and addressed him in verse: 
“The Buddhas say that form is not the soul. 
How then does one obtain this body? 
From where do one’s bones and liver come? 
How is one begotten in the womb?”

“First there is the kalala; 
From the kalala comes the abbuda; 
From the abbuda the pesi is produced; 
From the pesi the ghana arises; 
From the ghana emerge the limbs, 
The head-hair, body-hair, and nails. 
And whatever food the mother eats— 
The meals and drink that she consumes— 
By this the being there is maintained, 
The person inside the mother’s womb.”


(相應部 1-10-1)
第十　夜叉相應
〔一〕因陀迦
爾時，世尊住王舍城，因陀峰山，因陀夜叉之住處。
時，因陀迦夜叉來詣世尊處。詣而以偈白世尊曰：
諸佛說此色非命　　　然則如何命在身
此骨與肉何處來　　　如何此生住母胎
〔世尊：〕
初有迦羅邏　　　由此迦羅邏
而有阿部曇　　　由此阿部曇
由生宍肉生　　　宍肉生堅肉
由堅肢節生　　　生髮及毛爪
如是母以取　　　飲料及食物
住於母胎者　　　依此而生長