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Do not be angry, O lord of the earth, Do not be angry, O chief of charioteers; Not being angry at the angry, A king is honored by the realm. In a village or in a forest, In a low place or on high ground; Everywhere I instruct, Do not be angry, O chief of charioteers. A man named Avāriya's father, Was a boatman on the Ganges; After ferrying people across first, He would then ask for payment; Because of this, he had quarrels, And did not prosper in wealth. Ask only those who have not crossed, On this side, O dear boatman; For different is the mind of one who has crossed, Different is that of one wishing to cross. In a village or in a forest, In a low place or on high ground; Everywhere I instruct, Do not be angry, O boatman. By the very instruction, For which the king gave a choice village; By that very instruction, The boatman struck his face. His food was broken, his wife was killed, And the fetus fell to the ground; Like a deer in form, He did not prosper by that. Do not be angry, dear one, anger is not good, Much is unseen and unheard by you; Mother and father are directions, O Setaketu, Teachers are said to be praised directions. Householders who give food, drink, and clothing, Those who invite also call that a direction; This is the supreme direction, O Setaketu, Having reached which, the suffering become happy. Those with rough skins, matted hair, muddy teeth, With ugly forms, who mutter spells; Are they, in human endeavors, Knowing this, freed from suffering? Having done evil deeds, O king, If one, though learned, does not practice the Dhamma; Even if one knows a thousand Vedas, because of that, One is not freed from suffering, without attaining good conduct. (The text is incomplete) Even knowing, not by that, from suffering one is not freed, without attaining conduct; I believe Vedas are fruitless, self-restrained conduct alone is truth. 13. Not indeed are Vedas fruitless, self-restrained conduct alone is truth; For fame indeed one attains having learned the Vedas, peace one reaches by conduct, being tamed. Setaketu Jātaka, the second. 378. Darīmukha Jātaka (6-1-3) 14. Mud are desires, a swamp are desires, and this fear is said to have three roots; Dust and smoke by me declared, abandoning them, you go forth, Brahmadatta. 15. Greedy and attached and infatuated, with desires I am, brahmin, terrifying in form; That I cannot abandon for livelihood's sake, I will do merits not few. 16. Who, desiring welfare, compassionate, being advised, does not do the teaching; "This indeed is better," thus thinking, again and again to the womb goes the fool. 17. He to a terrifying hell goes, both fair and foul, filled with urine and excrement; Beings in their own bodies, greedy, do not abandon, who are not free from lust for desires. 18. Smeared with excrement, covered with blood, smeared with phlegm, they come forth; Whatever indeed with body they touch, immediately, all is unpleasant, suffering alone. 19. Having seen I speak, not indeed from another hearing, past existences many I remember; With varied verses, well-spoken, Darīmukha enlightened Sumedha. Darīmukha Jātaka, the third. 379. Neru Jātaka (6-1-4) 20. Crows, and crow-flocks, and we, of flying ones the best; All indeed become alike, having reached this mountain. 21. Here lions and tigers, and jackals, the lowest of deer; All indeed become alike, what is the name of this mountain? 22. This as Neru they know, humans, the supreme mountain; Here, with beauty endowed, dwell all living beings. 23. Where disrespect might be, s or contempt for the lowly; Or honor for the base, one should not dwell there. 24. Where the lazy and the skilled, the brave and the timid are honored; The good do not dwell there, among men who make no distinction. 25. This Meru does not distinguish, between the low, the high, and the middle; Meru makes no distinction, come, let us abandon Meru. The fourth, the Meru Jātaka. 380. The Āsaṅka Jātaka (6-1-5) 26. A creeper named Hope, born in the Cittalata grove; From it, in a thousand years, a single fruit is produced. 27. The gods attend upon it, so distant is the fruit; You too, O king, should hope, hope is fruitful and brings happiness. 28. That bird hopes, that twice-born hopes; And his hope is fulfilled, so far-reaching is his mindfulness; You too, O king, should hope, hope is fruitful and brings happiness. 29. He sent me indeed with words, but did not send me with deeds; Like a garland of Sereyyaka flowers, colorful but scentless. 30. He who speaks fruitless, sweet words to friends; Not giving, not releasing wealth, his friendship with them decays. 31. What one would do, that one should say, what one would not do, that one should not say; The wise recognize one who speaks but does not act. 32. My strength indeed is exhausted, and provisions are not found; I fear for the loss of life, come now, let us go. 33. This indeed is my name, by which I am known, O chief of chariots; Wait, great king, let us summon my father. The fifth, the Āsaṅka Jātaka. 381. The Migālopa Jātaka (6-1-6) 34. I do not like, Migālopa, your such conduct; You fly too high, dear one, you frequent unsuitable ground, dear one. 35. When the earth becomes like a four-cornered field for you; Then, dear one, turn back, do not go beyond this. 36. There are other birds, winged creatures that fly; Eye Destroyed by the force of the wind, They were like crops. 37. Not heeding the instruction Of the old father, He transgressed the timely wind, And came under the sway of the Verambha winds. 38. His sons and wives, And all his other dependents, All met with misfortune, Because of the brahmin who heeded no advice. 39. Even so, here in this world, Whoever does not heed the word of the elders, Like a proud one who transgresses limits, Like a vulture that ignores instruction, All meet with misfortune, Not heeding the Buddha's instruction. The Sixth Migālopa Jātaka. 382. Sirikāḷakaṇṇijātakaṃ (6-1-7) 40. Who indeed, with a dark complexion, And not at all pleasant to look at? And who are you? Or whose daughter? How should we know you? 41. I am the daughter of the Great King, Of fierce Virūpakkha. I am Kāḷī, the ill-omened, They know me as Kāḷakaṇṇī. Grant me the space I request, Let us dwell near you. 42. In men of what character, Of what conduct, do you dwell? Asked by me, Kāḷī, tell me, How should we know you? 43. Envious, malicious, quarrelsome, Jealous, stingy, deceitful: That man is dear to me, Whose gains are destroyed. 44. Wrathful and resentful, Slanderous and divisive, With thorny, harsh speech: He is dearer to me than that. 45. A man who says "Today, tomorrow," Does not heed his own welfare; Being advised, he gets angry, He despises what is better. 46. A man greedy for play, Is ruined by all his friends; That man is dear to me, In him I thrive. 47. Go away from here, Kāḷī, This is not found in us. Go to another country, To towns, to capitals. 48. I also know this, This is not found in you. There are in the world ill-omened ones, Who accumulate much wealth. I and my brother, the god, Both of us will destroy it. 49. Who indeed, divine With what color, firmly established on earth? Who are you, or whose daughter? How shall we know you? I am the daughter of the Great King, Dhataraṭṭha, the glorious. I am Splendor and Fortune; they know me as Great Wisdom. Grant the requested space; let us dwell near you. In what kind of virtuous, what kind of well-behaved man do you reside? Asked by me, O Fortune, tell me, how shall we know you? Whoever, whether in cold or in heat, in wind, sun, stinging insects, and creeping things, Overcoming all hunger and thirst, who is constantly diligent day and night; And does not neglect the timely purpose, he is pleasing to me, and I reside in him. He who is not angry, has friends, is generous, endowed with virtue, not deceitful, upright; Supportive, friendly, with gentle speech, even when he has attained greatness, he is humble in conduct; In such a man, I become abundant, like the beauty of the ocean's waves. Whoever, whether among friends or enemies, among superiors, equals, or inferiors; Whether acting for benefit or for harm, openly or secretly, maintains only support. He never speaks harsh words, I am for him, both in life and in death. Whoever, having obtained one of these, the beloved Splendor, becomes intoxicated, being of little wisdom; That arrogant one, acting unrighteously, I avoid him like a place of refuse. By oneself one makes fortune, by oneself one makes misfortune; For neither fortune nor misfortune, does one make for another. O bird with beautiful painted wings, with a red comb; Descend from the tree branch, I shall be your wife for free. You are four-footed, O beautiful one, I am two-footed, O charming one; O deer, O bird, not joined to me, seek another master. 59. I shall be a young maiden to you, charming, speaking pleasantly; Obtain me by noble means, make me known as you wish. 60. Eater of corpses, drinker of blood, thief, killer of fowls; You do not desire me as a husband by noble means. 61. Even so, a clever woman, having seen a wealthy man; Entices with smooth words, like a cat a fowl. 62. And whoever does not quickly grasp an arisen opportunity; Falls into the power of enemies, and afterwards repents. 63. And whoever quickly understands an arisen opportunity; Is freed from the oppression of enemies, like a fowl from a cat. 64. Practice righteousness, O kinsmen, practice righteousness, may good be to you; One who practices righteousness sleeps happily, in this world and in the next. 65. Excellent indeed is this bird, a supremely righteous twice-born; Standing on one foot, he teaches only righteousness. 66. Do not know his virtue, without knowing, you praise; Having eaten eggs and chicks, "Righteousness, righteousness!" he speaks. 67. He says one thing with his speech, he does another with his body; By speech but not by body,