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(We do no evil even for food.) 71. What do you eat in the water? What fruits do you enjoy? From where do you get meat to eat, Cakkavākas? What food do you constantly eat, you excellent ones? Your strength and color are not insignificant. 72. There are no fruits in the water, O crow. From where would Cakkavākas get meat to eat? We feed on algae, eating no living things. We do no evil even for food. 73. This does not please me, Cakkavāka, this similarity of food in this existence. It was otherwise for me before, and so doubt has arisen in me about this. 74. I also eat meats and fruits, and salty and oily foods. I get to enjoy flavors among humans, like a hero who has conquered the battlefield. Yet my color is not like yours, Cakkavāka. 75. You eat impure things, falling into bad moments. Food and drink are obtained with difficulty by you. You are not satisfied with tree fruits, O crow, or with meats found in the charnel ground. 76. Whoever by violence obtains wealth, and enjoys it, like a crow following a moment; Then his nature blames him, being blamed, he loses his beauty and strength. 77. If one enjoys even a little happiness, without violence, without harming others; Then strength and beauty are his, for not all beauty is due to food. The Cakkavāka Jātaka, the eighth. 435. The Haliddirāga Jātaka, the ninth. 78. Enduring great hardship in the forest, in a secluded dwelling; And those who endure in the village, they are nobler than you. 79. Having come from the forest to the village, what kind of virtuous, what kind of vowed man, dear, should I attend? Tell me that, when asked. 80. Whoever, dear, would trust you, and would forgive your trust; Obedient and patient, associate with him when you go from here. 81. Whose by body, by speech, by mind, there is no evil deed; Relying as if on one's breast, associate with him when you go from here. 82. And whoever lives by the Dhamma, and living so, does not think (highly of himself); Pure in action, wise, associate with him when you go from here. 83. One with a turmeric-dye passion, a monkey-mind, a man passionate and dispassionate; Such a one, dear, do not associate with, even if he were the only person. 84. Like an enraged venomous snake, a great road smeared with excrement; Avoid them from afar, as one avoids a dangerous path. 85. Harms, dear, increase, by associating too closely with a fool; Do not associate with a fool, always as if with an enemy. 86. Therefore, dear, I beg you, heed my words; Do not associate with a fool, for association with fools is suffering. The Haliddirāga Jātaka, the ninth. 436. The Samugga Jātaka, the tenth. 87. From where, sirs, do you three people come? Welcome, come, sit on the seat; Are you, sirs, well and healthy? It has been a long time since your arrival here. 88. I alone have arrived here today, and no second person is found with me; What did you mean by that, sage? “From where do you three people come?” 89. You are one, and your dear wife, placed in a casket, hidden within; She is always protected, as if in the womb, yet there she delights with the son of Vāyu. 90. Disturbed by the sage's words, the demon there vomited forth the casket; He saw his wife, pure and garlanded, delighting there with the son of Vāyu. 91. Well seen by one who follows severe austerities: Low are the men who fall under the power of women; Though guarded here like a wild animal, the wicked one delighted another, not me. 92. Day and night I attended her, like a hermit dwelling in the forest with fire; She abandoned the Dhamma and practiced unrighteousness; Association with women is a state of inaction. 93. She, being in the midst of my body, despised me, my unchaste, unrestrained one; She abandoned the Dhamma and practiced unrighteousness; Association with women is a state of inaction. 94. How can one trust what is well-guarded by me? There is no guarding of those with many minds; These are like the chasms of the abyss; He who is careless here meets with misfortune. 95. Therefore, happy and sorrowless are those who wander detached from women; Desiring this auspicious, supreme goal, one should not associate with women. The Samugga Jātaka, the tenth. 437. The Pūtimamsa Jātaka (11) 96. Indeed, I do not like, friend, the sight of putrid flesh; Such friends should be avoided from afar. 97. This Veṇī is mad, she praises her husband's friend; She laments as she returns, the mother of the ram has come. 98. You, friend, are mad, foolish and undiscerning; You, having made a house of the dead, look at it at the wrong time. 99. One should not look at it at the wrong time. a, the wise one should look at the right time; Like putrid flesh, he decays, who looks at the wrong time. 100. May it be dear to me, friend, give me a full bowl; My husband is alive, you have come as a dear questioner. 101. May it be dear to you, friend, I give you a full bowl; With a great retinue, prepare a meal for them. 102. What kind of retinue do you have, for whom I shall prepare a meal; What are all their names, tell me, being asked. 103. Māliya and Caturakkha, Piṅgiya and Jambuka; Such is my retinue, prepare a meal for them. 104. When you leave the house, even the goods are lost; Health is a fault, friend, stay here, do not go. The Putrid Flesh Jātaka, the eleventh. 438. The Daddara Jātaka (12) 105. He who ate your children, though given food, not harming; Sink your fangs into him, let him not escape alive. 106. A man full of cruelty, smeared like a nurse's cloth; I do not see a place where I might sink my fangs. 107. An ungrateful person, always looking for faults; Even if one were to give him the whole earth, one would never satisfy him. 108. Why, Subāhu, in such a hurry, have you returned with the young man; What business, what purpose is there for you here, tell me, being asked this matter. 109. Your friend Daddara, of good form, I suspect his death today; Having heard the man's deeds, I do not think Daddara is happy today. 110. What might be his deeds, in the man's way of life; Or what promise of the man, having heard, do you suspect Daddara with the young man? 111. Kalinga has been traversed, trade has been practiced, the path of the cane-cutter and the thorny path have also been traversed; It has been traversed by dancers and by fowlers. by nets, even fighting with a stick in the midst of an assembly. 112. Quails were tied with a measured māḷhaka, dice were won, restraint was transgressed; The former was removed at midnight, hands were burnt by receiving alms. 113. These were his fields of action, for the man's livelihood; Just as this lump of hair is seen, cows were killed, what then of Daddara? The Daddara Jātaka, the twelfth. The Book of Nines is finished. Its summary – Excellent Vulture, Gathering, Excellent Swan, Treasure-calling, Stolen, Pāṭalika; Ageless, Immortal, Crow, Patience, Whence? Then the twelfth, Looking, Fear of Daddara.