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he is not established in that righteousness. 68. Friendly in speech, with a mind hard to know, hidden like a black snake dwelling in a well; A banner of righteousness, good in villages and towns, hard to know by a foolish person. 69. This one, with beaks and with wings, and with feet, harass him; Destroy this corpse, he is not fit for living with. 70. If, O brahmin, you go to the Añjana forest in Sāketa; You would tell Nandiya by name, our own son; Your mother and father... grown old, they wish to see him. 71. I have eaten the offerings, the king's food and drink; I cannot, brahmin, bear to consume that royal alms-food. 72. I will offer my side to the king with the razor-sharp weapon; Then, happy and freed, I may see my mother. 73. I was formerly a king of beasts, in Kosala's abode; Named Nandiya by name, a handsome quadruped. 74. He came to kill me, in the Arjuna forest grove; The Kosalan, having strung his bow, and fitted an arrow. 75. To him I offered my side, to the king with the razor-sharp weapon; Then, happy and freed, I came to see my mother. The Nandiyamigarāja Jātaka, the tenth. The Avāriya Vagga, the first. Its summary – Then Kujjha, Rathesabha, Ketuvara, Sadarīmukha, Neru, and Latā again; Apananda, Sirī, and Sucittavara, then Dhammika, with Nandimiga, are ten. 2. Kharaputta Vagga 386. The Kharaputta Jātaka (6-2-1) 76. Indeed, they spoke truly, the wise, saying "he is a fool"; See how the fool, revealing a secret deed, does not understand. 77. You too, friend, are a fool, Kharaputta, understand; You are encircled by a rope, with a crooked mouth, and downcast face. 78. Another foolishness of yours, friend, is that you, being freed, do not flee; And he is a greater fool, friend, that you carry Senaka. 79. If indeed, friend, I am a fool, King of Goats, understand; Then in what way is Senaka a fool? Explain that to me, being asked. 80. Having obtained the highest good, he who gives it to his wife... Indeed, such a one, O king, who, having rejected himself, pursues dear things, does not love. The self is better, and the highest is better, dear things can be obtained later by one who has gathered them. The Kharaputta Jātaka, the first. 387. The Sūci Jātaka (6-2-2) Not rough, not harsh, well-washed, well-polished; Fine, and sharp-pointed, who wishes to buy a needle? Well-centered and well-polished, gradually well-rounded; Hammered solid and firm, who wishes to buy a needle? From here now fly needles and fish-hooks; Who in this smiths' village wishes to sell a needle? From here tools go forth, various and many crafts; Who in this smiths' village wishes to sell a needle? A needle in the smiths' village should be sold by one who knows; Only masters know work well-done or ill-done. If your father, good lady, were to know this needle made by me; He would invite me through you, and whatever other wealth is in the house. The Sūci Jātaka, the second. 388. The Tuṇḍila Jātaka (6-2-3) Now in the new thatch a gift is given, the full trough stands, O good mistress; With many people holding nooses, it does not occur to me to eat. You tremble, you wander, you seek a refuge, you are helpless, where will you go? Eat without worry, Tuṇḍila, for indeed we have been nourished for meat. Descend into the mud-free pool, wash away all sweat and dirt; Take a new anointing, whose fragrance never ceases. Which is the pond without mud? What is called the stain of sweat? And which is the fresh ointment, whose fragrance never ceases? Dhamma is the pond without mud, evil is called the stain of sweat; And virtue is the fresh ointment, its fragrance never ceases. Those who destroy the body rejoice, but those who sustain the body do not rejoice; On the full moon day, they abandon life while delighting. O horned deer with long-eyed gaze, O boned-skin, hairless water-dweller; Overcome by that, I weep piteously, Alas, friend, why do you abandon me? Breathing with a great hood, the serpent reached the middle of the crab; The friend, protecting his friend, the crab seized the serpent. Neither a crow nor a black snake, would a crab take for food; I ask you, long-eyed gaze, for what reason are we both seized? This man desires my welfare, who takes me and leads me to water; If he dies, my suffering will be immense, and neither he nor I will exist. And seeing my grown body, all people would wish to harm me; My flesh is sweet, fat, and tender, even crows, seeing me, would torment me. If for this reason we both are seized, let the man rise, I will vomit poison; Release me and the crow quickly, before the poison deeply reaches the mortal. I will release the snake, but not yet the crow, for the crow will still be an obstacle; And seeing the man happy and healthy, I will release the crow just like the snake. The crow then was Devadatta, and Māra was the black snake; Ānandabhadra was the crab, I then was the brahmin, the Teacher. A bird named Mayhaka, dwelling in mountain caves and valleys; having climbed a ripe fig tree, it cries, "Mine! Mine!" While it thus laments, flocks of birds gather; having eaten the figs, they go, and that bird still laments. Just so, some person here, having accumulated much wealth, neither for himself nor for his relatives, uses it as is proper. He enjoys no clothing, no food, no garlands, no perfumes; he experiences nothing at all, nor does he support his relatives. While he thus laments, guarding it, "Mine! Mine!" kings or thieves, or heirs who are disliked, take the wealth and go, and that man still laments. But the wise person, having acquired wealth, also supports his relatives; thereby he gains fame, and after death, rejoices in heaven. You, of noble complexion, place before you a person of poor appearance, and worship with clasped hands; Is he superior to you, or equal? Tell me his name and your own. Kings, the gods do not consider name or lineage, for those who are well-gone and upright; But I will tell you my name: I am Sakka, lord of the thirty-three gods. He who, seeing a monk endowed with conduct, places him before him and worships with clasped hands; I ask you, king of gods, this matter: What happiness does he obtain after departing from here? He who, seeing a monk endowed with conduct, places him before him and worships with clasped hands; In this very life he gains praise, and after the body's dissolution, he goes to heaven. Truly, good fortune has arisen for me today, that we have seen Vāsava, lord of beings; Having seen the monk and you, Sakka, I shall perform many merits. Surely indeed, to be associated with... Those with much wisdom, those with much learning, those who ponder many things; Having seen the bhikkhu and me, O King, perform abundant merits. 114. Being without anger, with a mind ever serene, being devoted to all guests and beggars; I shall cast off pride and pay homage, having heard your good sayings, O King of Devas. The Vijjādhara Jātaka, the sixth. 392. The Siṅghapuppha Jātaka (6-2-7) 115. That water-born flower, which you smell without it being given; This is one part of theft, you are a thief of scent, good sir. 116. I do not take it, I do not break it, I smell the water-born flower from afar; Then by what description, am I called a thief of scent? 117. He who digs up lotus roots, who breaks off lotuses; Why is such a one, with such extensive deeds, not called so? 118. A man with extensive and cruel deeds, smeared like a nurse's cloth; I have no words for him, and I am not fit to speak of him. 119. For a person without defilements, who constantly seeks purity; An evil as small as a hair's tip, appears as large as a cloud. 120. Indeed, O Yakka, you know me, and you have compassion for me; Speak again, O Yakka, when you see such a one. 121. I do not live off you, nor are we your hired servants; You yourself, O bhikkhu, should know, by which one may go to a good destination. The Siṅghapuppha Jātaka, the seventh. 393. The Vighāsāda Jātaka (6-2-8) 122. How happily indeed do they live, those people who are eaters of remnants; They are praised in this visible world, and have a good destination in the next. 123. Do not listen, O wise ones, to the parrot speaking; Listen to this, O brothers, he is praising us. 124. I do not praise you, O eaters of corpses, listen to me; You are eaters of leftovers, you are not eaters of remnants. 125. Having gone forth for seven years, in the pure forest, living on leftovers, if we are blameworthy to you, sirs, who then are praiseworthy to you? 126. You, living on the remnants of lions, of tigers, and of wild beasts, you consider yourselves eaters of leftovers. 127. Those who, having given to a brahmin, to an ascetic, or to another beggar, eat the remainder, those people are eaters of leftovers. The Vighāsāda Jātaka, the eighth. 394. The Vaṭṭaka Jātaka (6-2-9) 128. You eat excellent food, and ghee and oil, uncle. Then by what appearance are you thin, O crow? 129. Living amidst enemies, seeking food among them, with a heart always agitated, whence strength for a crow? 130. Crows are always agitated, ravens by evil deeds. The food obtained does not nourish, therefore I am thin, O quail. 131. You eat dry grass seeds, with little oil/fat. Then by what appearance are you fat, O quail? 132. With few desires, with little worry, and by not going far, living on what is obtained or not obtained, therefore I am fat, O crow. 133. For a person of few desires, and whose happiness is from little worry, whose measure is well-restrained, sustenance is easily obtained. The Vaṭṭaka Jātaka, the ninth. 395. The Pārāvata Jātaka (6-2-10) 134. After a long time, indeed I see my friend, the jewel-wearer. With a well-done beard-trim, my friend indeed shines. 135. With overgrown armpit and nail hair, I was engaged in work. Having obtained a barber after a long time, I had that hair removed today. 136. That hair which you had removed, having found a rare barber. Then what, friend,