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Aged, their youth gone; When fools call you "you", Then Blackie will be released. 69. The teacher's wife, a friend's wife, An aunt, a paternal aunt; When they go about in the world, Then Blackie will be released. 70. Brahmins, taking sword and shield, Wielding a dagger; When they commit highway robbery, Then Blackie will be released. 71. Fair-skinned, with trembling bodies, Thick-armed, not manifest; When they cause division among friends, Then Blackie will be released. 72. Deceitful, fraudulent, Thinking ignoble thoughts; When they exist in the world, Then Blackie will be released. The Great Black Dog Birth Story, the sixth. 470. The Owl Birth Story (7) 73. I neither buy nor I also sell, and I have no store. Indeed, this little is difficult, this measure of rice is not enough for two. 74. From little, one should give little, from moderate, moderate; From much, one should give much, not giving is not proper. 75. Therefore, I tell you, Kosiya, give gifts and enjoy. Having ascended the Noble Path, one who eats alone does not obtain happiness. 76. Vain is his offering, and vain his aspiration; Who, when a guest is seated, eats his meal alone. 77. Therefore, I tell you, Kosiya, give gifts and enjoy; Having ascended the Noble Path, one who eats alone does not obtain happiness. 78. True is his offering, and true his aspiration; Who, when a guest is seated, does not eat his meal alone. 79. Therefore, I tell you, Kosiya, give gifts and enjoy; Having ascended the Noble Path, one who eats alone does not obtain happiness. 80. A person offers a dart, and to a great multitude; At the Timbaru ford in Doṇa, in a swift-flowing great current. 81. Here is his offering, here is his aspiration; Who, when a guest is seated, does not eat his meal alone. 82. Therefore, I tell you, Kosiya, give gifts and enjoy; Having ascended the Noble Path, one who eats alone does not obtain happiness. 83. Indeed, he swallows a hook, with a long line and a snare; Who, when a guest is seated, eats his meal alone. 84. Therefore, I tell you, Kosiya, give gifts and enjoy; Having ascended the Noble Path, one who eats alone does not obtain happiness. 85. Indeed, these brahmins are of splendid appearance, and for what reason is this dog of yours? It performs various displays of color and form, tell us, brahmins, who are you? 86. The Moon and the Sun, both have come here, and this is Mātali, the charioteer of the gods; I am Sakka, lord of the Tāvatiṃsa gods, and this indeed is Pañcasikha. is spoken. 87. Hand-drums and kettledrums, and drums and cymbals; Awaken the sleeping one, and the awakened one rejoices. 88. Whoever are stingy and miserly, revilers of ascetics and brahmins; Here they cast off their body, and at the body's breaking, go to hell. 89. Whoever aspire to a good destiny, established in Dhamma, in restraint, in sharing; Here they cast off their body, and at the body's breaking, go to a good destiny. 90. You were our relative in former births, that stingy, angry, evil-natured one; We have come here for your own good, lest the evil-natured one go to hell. 91. Indeed, you wish me well, since you instruct me; So I will do accordingly, all that is said by well-wishers. 92. From this very day I will cease, and I will do no evil; And there is nothing I will not give, nor will I drink water without giving. 93. If I give all the time, these possessions, O Vasava, will be exhausted; Then I will go forth, O Sakka, having abandoned desires as is proper. The Seventh, the Kosiyajātaka. 471. The Meṇḍaka Question Jātaka (8) 94. For whom there was never before friendship even of seven steps in this world; Born as enemies, two friends, why do they associate and wander? 95. If today, at breakfast time, you cannot answer this question; I will banish all of you from the kingdom, for there is no use for those born foolish. 96. In a terrible gathering of many people, when a tumultuous crowd arises; With distracted minds, with many thoughts, we cannot answer this question. 97. Each one with a focused mind, having gone to a secluded place and pondered the meaning; Pav The wise, having pondered in solitude, then, O king of men, will declare this matter. 98. To the sons of Ugga and the king's daughters, the flesh of a ram is dear and pleasing; They do not give the dog its flesh, yet there is friendship between the ram and the dog. 99. They beat the skin of a sheep, for the comfort of a horse's saddle-cloth; But they do not spread it for a dog, yet there is friendship between the ram and the dog. 100. Indeed, the ram has twisted horns, but the dog has no little horns; One is a grass-eater, the other a meat-eater, yet there is friendship between the ram and the dog. 101. The ram eats grass and leaves, but the dog eats neither grass nor leaves; The dog would catch a hare or a cat, yet there is friendship between the ram and the dog. 102. Eight and a half feet for the quadruped, the ram with eight invisible claws; This one brings covering for that one, this one brings meat for that one. 103. The chief of Videha, having gone to the excellent palace, the exchange of mutual foods, The king, indeed, saw it with his own eyes, this full mouth of the hungry one. 104. Indeed, my gains are not small, since such wise ones are in my family; The deep and subtle meaning of the problem, the wise penetrate with well-spoken words. 105. A mule-cart, each one, and a prosperous excellent village, each one; I give to all of you, wise ones, with a mind greatly pleased by your well-spoken words. The eighth Jātaka of the Ram Riddle. 472. The Mahāpaduma Jātaka (9) 106. Do not see faults in others, whether small or large, in every way; Let not a ruler impose punishment, without having reflected himself. 107. And whoever, without reflecting, a khattiya imposes punishment; He swallows it with thorns, like one born blind swallowing a fly. 108. He punishes the unpunishable, and the punishable, he does not punish; Like a blind man An uneven path Does not know The even and uneven. 109. And whoever these matters Small and great, entirely Should teach well-seen things He indeed is fit to speak. 110. Not by being entirely soft Nor by being entirely sharp Can one establish oneself in greatness Therefore one should practice both. 111. One despised becomes soft And too sharp has enemies And knowing both of these One should practice the middle way. 112. Infatuated, one speaks much Angry, one also speaks much Not for a woman's sake, O king Should you kill your son. 113. All the world on one side And this woman, alone Therefore I will proceed thus Go and throw him in. 114. In a hell of many layers And deep, very hard to cross Thrown into a mountain chasm By what means did you not die there? 115. A Nāga with expanded hood Powerful, born of the mountain Received me with its coils Therefore I did not die there. 116. Come, I will lead you back O prince, to your own home Rule the kingdom, O good sir What will you do in the forest? 117. Just as having swallowed a hook One might pull it out with blood Having pulled it out, one would be happy Thus I see myself. 118. What do you call the hook? What do you call with blood? What do you call pulled out? Tell me that, when asked. 119. Desires I call the hook Elephants and horses, with blood Having abandoned, I call pulled out Thus know, O warrior. 120. Ciñcāmāṇavikā was the mother And Devadatta was my father Ānanda was the wise Nāga And Sāriputta was the deity I was the prince. childless (Sī. Syā. Pī.)], thus remember the Jātaka. The Mahāpaduma Jātaka, the ninth. 473. The Friend and Foe Jātaka (10) 121. What deeds doing, how should the wise proceed? How should a discerning person know an enemy, seeing and hearing, a sage? 122. He does not smile upon seeing him, nor does he greet him; He does not give him his eyes, and acts contrary. 123. He associates with his enemies, he does not serve his friends; He restrains those who praise him, he praises those who abuse him. 124. He does not tell him his secret, he does not conceal his secret; He does not praise his work, he does not commend his wisdom. 125. He rejoices in his misfortune, he does not rejoice in his fortune; Having received a wondrous meal, mindfulness does not arise for him; Then he does not feel compassion for him, "Oh, may he also obtain this!" 126. Thus these sixteen signs are established in an enemy; By which a discerning person should know an enemy, seeing and hearing, a sage. 127. What deeds doing, how should the wise proceed? How should a discerning person know a friend, seeing and hearing, a sage? 128. He remembers him when he is away, he rejoices when he arrives; Then he is delighted, he greets him with words. 129. He associates with his friends, he does not serve his enemies; He restrains those who abuse him, he praises those who praise him. 130. He tells him his secret, and conceals his secret; He praises his work, he commends his wisdom. 131. He rejoices in his fortune, he does not rejoice in his misfortune; Having received a wondrous meal, mindfulness arises for him; Then he feels compassion for him, "Oh, may he also obtain this!" 132. Thus these sixteen signs are well established in a friend; By which one should know a friend, seeing And having heard, "He is wise." The Mittāmitta Jātaka, the tenth. The Book of Twelves is finished. Its summary – Lahucitta, Sasāla, Kasanti again, Then Kāma, Dasaka, Uṭṭhāna the excellent; Then Kaṇha, Sukosiya, Meṇḍa the excellent, Paduma again, with Mitta the excellent, these ten.