Lucid Dreaming & Growing Dream Herbs

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Joined:Sat Oct 04, 2014 12:13 am
Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 3:00 am

Brian, the son of the king of Greece, fell in love with the hen-wife's daughter, and he would marry no other but she. His father said to him on a day of days, before that should happen that he must get first for him the most marvellous bird that there was in the world. Then here. went Brian, and he put the world under his head, till he came much further than I can tell, or you can think, till he reached the house of the Carlin of Buskins. 1 He got well taken to by the carlin that night; and in the morning she said to him, It is time for thee to arise. The journey is far.'

When he rose to the door, what was it but sowing and winnowing snow. He looked hither and thither, and what should he see but a fox drawing on his shoes and stockings. 'Sha! beast,' said Brian, 'thou hadst best leave my lot of shoes and stockings for myself.'

'Och!' said the fox, 'it's long since a shoe or a stocking was on me; and I'm thinking that I shall put them to use this day itself.'

'Thou ugly beast, art thou thinking to steal my foot-webs, and I myself looking at thee?'

'Well,' said the fox, 'if thou wilt take me to be thy servant, thou shalt get thy set of shoes and stockings.'

'O poor beast!' said he, 'thou wouldst find death with me from hunger.'

'Ho! hoth!' said the fox, 'there is little good in the servant that will not do for his own self and for his master at times.'

'Yes, yes,' said he, 'I don't mind; at all events thou mayst follow me.'

They had not gone far on their journey when the fox asked him if he was good at riding. He said he was, if it could be known what on.

'Come on top of me a turn of a while,' said the fox.

'On top of thee! Poor beast, I would break thy back.'

'Ho! huth! son of the king of Greece,' said the fox, thou didst not know me so well as I know thee. Take no care but that I am able to carry thee.'

But never mind. When Brian went on top of the fox, they would drive spray from each puddle, spark from each pebble. And they took no halt nor rest till they reached the house of the Giant of Five Heads, Five Humps, and Five Throttles.

'Here's for thee,' said the fox, 'the house of the giant who has the marvellous bird. And what wilt thou say to him when thou goest in?'

'What should I say but that I came to steal the marvellous bird?'

'Hu! hu!' said the fox, 'thou wilt not return. 'But,' said the fox, 'take thou service with this giant to be a stable-lad. And there is no sort of bird under the seven russet rungs of the world that he has not got. And when he brings out the marvellous bird, say thou, "Fuith! fuith! the nasty bird, throw it out of my sight. I could find braver birds than that on the middens at home."'

Brian did thus.

'S’tia!' said the big one, 'then I must go to thy country to gather a part of them.'

But Brian was pleasing the giant well. But on a night of the nights Brian steals the marvellous bird, and drags himself out with it. When he was a good bit from the giant's house, 'S’tia!' said Brian to himself, 'I don't know if it is the right bird I have after every turn.' Brian lifts the covering off the bird's head, and he lets out one screech, and the screech roused the giant.

'Oh! oh! son of the king of Greece,' said the giant, 'that I have coming to steal the marvellous bird. The prophet was saying that he would come to his gird.'

Then here the giant put on the shoes that could make nine miles at every step, and he wasn't long catching poor Brian. They returned home to the giant's house, and the giant laid the binding of the three smalls on him, and he threw Brian into the peat-corner, and he was there till the morning on the morrow's day.

'Now,' said the giant, 'son of the king of Greece, thou hast thy two rathers--Whether wouldst thou rather thy head to be on yonder stake, or go to steal the White Glaive of Light that is in the realm of Big Women?'

'A man is kind to his life,' said Brian. 'I will go to steal the White Glaive of Light.'

But never mind. Brian had not gone far from the giant's house when the fox met with him. ' O man without mind or sense, thou didst not take my counsel, and what will now arise against thee? Thou art going to the realm of Big Women to steal the White Glaive of Light. That is twenty times as hard for thee as the marvellous bird of that carl of a giant.'

'But what help for it now but that I must betake myself to it?' said poor Brian.

'Well, then,' said the fox, 'come thou on top of me, and I am in hopes thou wilt be wiser the next time.'

They went then further than I can remember, till they reached the knoll of the country at the back of the wind and the face of the sun, that was in the realm of Big Women.

'Now,' said the fox, 'thou shalt sit here, and thou shalt begin at blubbering and crying; and when the Big Women come out where thou art, they will lift thee in their oxters; and when they reach the house with thee, they will try to coax thee. But never thou cease of crying until thou get the White Glaive of Light; and they will leave it with thee in the cradle the length of the night, to keep thee quiet.'

Worthy Brian was not long blubbering and crying when the Big Women came, and they took Brian with them as the fox had said. And when Brian found the house quiet, he went away with the White Glaive of Light. And when he thought he was a good way from the house, he thought he would see if he had the right sword. He took it out of the sheath, and the sword gave out a ring. This awoke the Big Women, and they were on their soles. 'Whom have we here,' said they, 'but the son of the king of Greece coming to steal the White Glaive of Light.'

They took after Brian, and they were not long bringing him back. They tied him roundly (like a ball), and they threw him into the peat-corner till the white morrow's day was. When the morning came, they asked him to be under the sparks of the bellows, 1 or to go to steal the Sun Goddess, daughter of the king of the gathering of Fionn.

'A man is kind to his life,' said Brian. 'I will go steal the Sun Goddess.'

Never mind. Brian went, but he was not long on the path when the fox met him. 'O poor fool,' said the fox, 'thou art as silly as thou wert ever. What good for me to be giving thee counsel? Thou art now going to steal the Sun Goddess. Many a better thief than thou went on the same journey, but ever a man came never back. There are nine guards guarding her, and there is no dress under the seven russet rungs of the world that is like the dress that is on her but one other dress, and here is that dress for thee. And mind,' said the fox, 'that thou dost as I ask thee, or, if thou dost not, thou wilt not come to the next tale.'

Never mind. They went, and when they were near the guard, the fox put the dress on Brian, and he said to him to go forward straight through them, and when he reached the Sun Goddess to do as he bid him. 'And, Brian, if thou gettest her out, I will not be far from you.'

But never mind. Brian took courage, and he went on, and each guard made way for him, till he went in where the Sun Goddess, daughter of the king of the gathering of Fionn, was. She put all-hail and good-luck on him, and she it was who was pleased to see him, for her father was not letting man come near her. And there they were.

'But how shall we get away at all, at all?' said she in the morning.

Brian lifted the window, and he put out the Sun Goddess through it.

The fox met them. 'Thou wilt do yet,' said he. 'Leap you on top of me.'

And when they were far, far away, and near the country of Big Women, 'Now, Brian,' said the fox, 'is it not a great pity for thyself to give away this Sun Goddess for the White Glaive of Light?'

'Is it not that which is wounding me at this very time?' said Brian.

'It is that I will make a Sun Goddess of myself, and thou shalt give me to the Big Women,' said the fox.

'I had rather part with the Sun Goddess herself than thee.'

'But never thou mind, Brian, they won't keep me long.'

Here Brian went in with the fox as a Sun Goddess, and he got the White Glaive of Light. Brian left the fox with the Big Women, and he went forward. In a day or two the fox overtook them, and they got on him. And when they were nearing the house of the big giant, 'Is it not a great pity for thyself, O Brian, to part with the White Glaive of Light for that filth of a marvellous bird?'

'There is no help for it,' said Brian.

'I will make myself a White Glaive of Light,' said the fox; 'it may be that thou wilt yet find a use for the White Glaive of Light.'

Brian was not so much against the fox this time, since he saw that he had got off from the Big Women.

'Thou art come with it,' said the big man. 'It was in the prophecies that I should cut this great oak-tree at one blow, which my father cut two hundred years ago with the same sword.'

Brian got the marvellous bird, and he went away. He had gone but a short distance from the giant's house when the fox made up to him with his pad to his mouth.

'What's this that befell thee?' said Brian.

'Oh! the son of the great one,' said the fox, 'when he seized me, with the first blow he cut the tree all but a small bit of bark. And look thyself, there is no tooth in the door of my mouth which that filth of a Bodach has not broken.'

Brian was exceedingly sorrowful that the fox had lost the teeth, but there was no help for it. They were going forward, walking at times, and at times riding, till they came to a spring that there was by the side of the road. 'Now, Brian,' said the fox, 'unless thou dost strike off my head with one blow of the White Glaive of Light into this spring, I will strike off thine.'

'S’tia,' said Brian, 'a man is kind to his own life.'

And he swept the head off him with one blow, and it fell into the well. And in the wink of an eye what should rise up out of the well but the son of the king that was father to the Sun Goddess.

They went on till they reached his father's house. And his father made a great wedding with joy and gladness, and there was no word about marrying the hen wife's daughter when I parted from them.

'There was a king and a knight, as there was and will be, and as grows the fir-tree, some of it crooked and some of it straight; and he was a king of Eirinn,' said the old tinker, and then came a wicked stepmother, who was incited to evil by a wicked hen-wife. The son of the first queen was at school with twelve comrades, and they used to play at shinny every day with silver shinnies and a golden ball. The hen-wife, for certain curious rewards, gave the step-dame a magic shirt, and she sent it to her stepson, 'Sheen Billy,' and persuaded him to put it on. He refused at first, but complied at last, and the shirt was a great snake about his neck. Then he was enchanted and under spells, and all manner of adventures happened; but at last he came to the house of a wise woman who had a beautiful daughter, who fell in love with the enchanted prince, and said she must and would have him.

'It will cost thee much sorrow,' said the mother.

'I care not,' said the girl, 'I must have him.'

'It will cost thee thy hair.'

'I care not.'

'It will cost thee thy right breast.'

'I care not if it should cost me my life,' said the girl.

And the old woman agreed to help her to her will. A caldron was prepared and filled with plants; and the king's son was put into it and stripped to the magic shirt, and the girl was stripped to the waist. And the mother stood by with a great knife, which she gave to her daughter. Then the king's son was put down in the caldron; and the great serpent, which appeared to be a shirt about his neck, changed into its own form, and sprang on the girl and fastened on her; and she cut away the hold, and the king's son was freed from the spells. Then they were married, and a golden breast was made for the lady.

Joined:Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 3:39 am

Throughout the course of Christianity's existence, it has had a few run ins with the Roma. If you have heard Christian Lore of Vampires, like stakes in the heart and all of that, those types of ideas come from the Roma. They also had concepts of Vampire Watermelons and Pumpkins, they would come from ground up Watermelon or Pumpkin, and they would look like the full regular fruit, but they were vicious.

In the Roma language "God" is called "Devla" and sometimes even "Devel", and this has caused some confusion with Christians for obvious reasons. And throughout the course of Christianity, they have thought that the Roma were worshiping the Devil. The Roma word for "Devil" is "Beng" though, and the word "Devla" comes from the Hindu word "Deva" which is the Sanskrit word for "God".

The Roma word for "Vampire" is "Mullo". They usually came back to life because someone did not do burial rites properly. The Roma would hire the child of a Vampire and a Human (Dhampir) to track the vampire and kill it. They would then stake the body down, decapitate it and bury it, then put stakes in the grave.

THERE was an old woman in a village. And grown-up maidens met and span, and made a 'bee.' 1 And the young sparks came and laid hold of the girls, and pulled them about and kissed them. But one girl had no sweetheart to lay hold of her and kiss her. And she was a strapping lass, the daughter of wealthy peasants; but three whole days no one came near her. And she looked at the big girls, her comrades. And no one troubled himself with her. Yet she was a pretty girl, a prettier was not to be found. Then came a fine young spark, and took her in his arms and kissed her, and stayed with her until cock-crow. And when the cock crowed at dawn he departed. The old woman saw he had cock's feet. 2 And she kept looking at the lad's feet, and she said, 'Nita, my lass, did you see anything?'

'I didn't notice.'

'Then didn't I see he had cock's feet?'

'Let be, mother, I didn't see it.'

And the girl went home and slept; and she arose and went off to the spinning, where many more girls were holding a 'bee.' And the young sparks came, and took each one his sweetheart. And they kissed them, and stayed a while, and went home. And the girl's handsome young spark came and took her in his arms and kissed her and pulled her about, and stayed with her till midnight. And the cock began to crow. The young spark heard the cock crowing, and departed. What said the old woman who was in the hut, 'Nita, did you notice that he had horse's hoofs?'

'And if he had, I didn't see.'

Then the girl departed to her home. And she slept and arose in the morning, and did her work that she had to do. And night came, and she took her spindle and went to the old woman in the hut. And the other girls came, and the young sparks came, and each laid hold of his sweetheart. But the pretty girl looks at them. Then the young sparks gave over and departed home. And only the girl remained neither a long time nor a short time. Then came the girl's young spark. Then what will the girl do? She took heed, and stuck a needle and thread in his back. And he departed when the cock crew, and she knew not where he had gone to. Then the girl arose in the morning and took the thread, and followed up the thread, and saw him in a grave where he was sitting. Then the girl trembled and went back home. At night the young spark that was in the grave came to the old woman's house and saw that the girl was not there. He asked the old woman, 'Where's Nita?'

'She has not come.'

Then he went to Nita's house, where she lived, and called, 'Nita, are you at home?'

Nita answered, ['I am'].

'Tell me what you saw when you came to the church. For if you don't tell me I will kill your father.'

'I didn't see anything.'

Then he looked, 1 and he killed her father, and departed to his grave.

Next night he came back. 'Nita, tell me what you saw.' I didn't see anything.'

'Tell me, or I will kill your mother, as I killed your father. Tell me what you saw.'

'I didn't see anything.'

Then he killed her mother, and departed to his grave. Then the girl arose in the morning. And she had twelve servants. And she said to them, 'See, I have much money and many oxen and many sheep; and they shall come to the twelve of you as a gift, for I shall die to-night. And it will fare ill with you if you bury me not in the forest at the foot of an apple-tree.'

At night came the young spark from the grave and asked, Nita, are you at home?'

'I am.'

'Tell me, Nita, what you saw three days ago, or I will kill you, as I killed your parents.'

'I have nothing to tell you.'

Then he took and killed her. Then, casting a look, he departed to his grave.

So the servants, when they arose in the morning, found Nita dead. The servants took her and laid her out decently. They sat and made a hole in the wall and passed her through the hole, and carried her, as she had bidden, and buried her in the forest by the apple-tree.

And half a year passed by, and a prince went to go and course hares with greyhounds and other dogs. And he went to hunt, and the hounds ranged the forest and came to the maiden's grave. And a flower grew out of it, the like of which for beauty there was not in the whole kingdom. 1 So the hounds came on her monument, where she was buried, and they began to bark and scratched at the maiden's grave. Then the prince took and called the dogs with his horn, and the dogs came not. The prince said, 'Go quickly thither.'

Four huntsmen arose and came and saw the flower burning like a candle. They returned to the prince, and he asked them, 'What is it?'

'It is a flower, the like was never seen.'

Then the lad heard, and came to the maiden's grave, and saw the flower and plucked it. And he came home and showed it to his father and mother. Then he took and put it in a vase at his bed-head where he slept. Then the flower arose from the vase and turned a somersault, 2 and became a full-grown maiden. And she took the lad and kissed him, and bit him and pulled him about, and slept with him in her arms, and put her hand under his head. And he knew it not. When the dawn came she became a flower again.

In the morning the lad rose up sick, and complained to his father and mother, 'Mammy, my shoulders hurt me, and my head hurts me.'

His mother went and brought a wise woman and tended him. He asked for something to eat and drink. And he waited a bit, and then went to his business that he had to do. And he went home again at night. And he ate and drank and lay down on his couch, and sleep seized him. Then the flower arose and again became a full-grown maiden. And she took him again in her arms, and slept with him, and sat with him in her arms. And he slept. And she went back to the vase. And he arose, and his bones hurt him, and he told his mother and his father. Then his father said to his wife, 'It began with the coming of the flower. Something must be the matter, for the boy is quite ill. Let us watch to-night, and post ourselves on one side, and see who comes to our son.'

Night came, and the prince laid himself in his bed to sleep. Then the maiden arose from the vase, and became there was never anything more fair--as burns the flame of a candle. And his mother and his father, the king, saw the maiden, and laid hands on her. Then the prince arose out of his sleep, and saw the maiden that she was fair. Then he took her in his arms and kissed her, and lay down in his bed, slept till day.

And they made a marriage and ate and drank. The folk marvelled, for a being so fair as that maiden was not to be found in all the realm. And he dwelt with her half a year, and she bore a golden boy, two apples in his hand. 1 And it pleased the prince well.

Then her old sweetheart heard it, the vampire who had made love to her, and had killed her. He arose and came to her and asked her, 'Nita, tell me, what did you see me doing?'

'I didn't see anything.'

'Tell me truly, or I will kill your child, your little boy, as I killed your father and mother. Tell me truly.'

'I have nothing to tell you.'

And he killed her boy. And she arose and carried him to the church and buried him.

At night the vampire came again and asked her, 'Tell me, Nita, what you saw.'

'I didn't see anything.'

'Tell me, or I will kill the lord whom you have wedded.'

Then Nita arose and said, 'It shall not happen that you kill my lord. God send you burst.' 1

The vampire heard what Nita said, and burst. Ay, he died, and burst for very rage. In the morning Nita arose and saw the floor swimming two hand's-breadth deep in blood. Then Nita bade her father-in-law take out the vampire's heart with all speed. Her father-in-law, the king, hearkened, and opened him and took out his heart, and gave it into Nita's hand. And she went to the grave of her boy and dug the boy up, applied the heart, and the boy arose. And Nita went to her father and to her mother, and anointed them with the blood, and they arose. Then, looking on them, Nita told all the troubles she had borne, and what she had suffered at the hands of the vampire.

Joined:Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 4:31 am

The Roma have the Wheel of Law, in Buddhism/Hindu and in much of the word (such as in the American armed forces and national flags around the world) it is known as the Dharmacakra. The idea of a wheel representing "Unity" or "Strength" is a very old one. As mentioned before, it is just like the concept where someone breaks a single stick, the puts a bundle of sticks together and shows that they are not as easy to break when they are together. When the wheel is used in a similar analogy, each spoke is given a value, then the metaphor is made that if you have all of those values, you will be strong like the wheel, which uses the idea of spread out surface area and points of pressure to take impact better than a solid stone or wooden wheel that was solid instead of spoked.

Another symbol that is popular in Hindu/Buddhist culture is the "Eternal knot" also know as the "Gordian Knot" to some people. It is a symbol that is used in loading symbols on video games still today. The actual real life "Gordian Knot" that was tied with a rope was said to have been in Turkey, and whoever untied it was supposed to be emperor. Alexander the Great got to it and cut it in half with a sword.

Turkey is also where the story of "King Midas" comes from, who is know for having "The Midas Touch" that turned things in to Gold. Another ruler was known as "Tantalus" and his story is the word "Tantalize" comes from, because he was Tantalized for eternity.

According to one Egyptian story, the Pharaoh wanted to know what the oldest language in the world was, so he took 2 children and had them raised in isolation, they were fed but there was no other contact with humans. After the children were let out, the first word they said was "Bekos" which is Phrygian (Ancient Turkish) for "Bread".

You have probably heard of the Greek "Oracles", these were known as "Sibyls" to the Greek people, since Oracle is a modern word. They were known for being veiled, which is a quality of the Goddess Cybele.

The Wheel of Law has been spread through all of these cultures, but in Buddhism it has a more specific meaning. I have already explained the aspect of Strength that is symbolized by the wheel, but there is also the aspect of "Turning" the wheel, or "Changing" the spiritual path. Buddha aka Sid Hartha was said to have "Turned the Wheel of Dharma". In this form it is more thought of as a steering wheel, like for a boat, instead of a wheel like on the axles of a cart. This can also go further to symbolize cycles, and the idea that "What goes around comes around" etc.

Buddhist Parables
For the proper understanding of Buddhism these opening stanzas are all-important. One of the Buddha's key-thoughts was what modern psychologists call the "law of apperception": the value of things depends upon our attitude to them.

Part of Gautama's work of reform was a "transvaluation of values," a shifting of emphasis; and, like the Stoics, he taught the indifference of the things of sense. "Men are disturbed," said Epictetus, "not by things, but by the view they take of things."

1. Mind it is which gives to things their quality, their foundation, and their being: whoso speaks or acts with impure mind, him sorrow dogs, as the wheel follows the steps of the draught-ox.

2. Mind it is which gives to things their quality,

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their foundation, and their being: whoso speaks or acts with purified mind, him happiness accompanies as his faithful shadow.

3. "He has abused me, beaten me, worsted me, robbed me"; those who dwell upon such thoughts never lose their hate.

4. "He has abused me, beaten me, worsted me, robbed me "; those who dwell: not upon such thoughts are freed of hate.

5. Never does hatred cease by hating; by not hating does it cease: this is the ancient law.

6. If some there are who know not by such hatred we are perishing, and some there are who know it, then by their knowledge strife is ended.

7. As the wind throws down a shaky tree, so Mara (Death) o’erwhelms him who is a seeker after vanity, uncontrolled, intemperate, slothful, and effeminate.

8. But whoso keeps his eyes from vanity, controlled and temperate, faithful and strenuous, Mara cannot overthrow, as the wind beating against a rocky crag.

9. Though an impure man don the pure yellow robe (of the Bhikkhu), himself unindued with temperance and truth, he is not worthy of the pure yellow robe.

10. He who has doffed his impurities, calm and clothed upon with temperance and truth, he wears the pure robe worthily.

11. Those who mistake the shadow for the

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substance, and the substance for the shadow, never attain the reality, following wandering fires (lit. followers of a false pursuit).

12. But if a man knows the substance and the shadow as they are, he attains the reality, following the true trail.

13. As the rain pours into the ill-thatched house, so lust pours into the undisciplined mind.

14. As rain cannot enter the well-thatched house, so lust finds no entry into the disciplined mind.

15. Here and hereafter the sinner mourns: yea mourns and is in torment, knowing the vileness of his deeds.

16. Here and hereafter the good man is glad: yea is glad and rejoices, knowing that his deeds are pure.

17. Here and hereafter the sinner is in torment: tormented by the thought "I have sinned"; yea rather tormented when he goes to hell.

18. Here and hereafter the good man rejoices; rejoices as he thinks "I have done well": yea rather rejoices when he goes to a heaven.

19. If a man is a great preacher of the sacred text, but slothful and no doer of it, he is a hireling shepherd, who has no part in the flock.

20. If a man preaches but a little of the text and practises the teaching, putting away lust and hatred and infatuation; if he is truly wise and detached and seeks nothing here or hereafter, his lot is with the holy ones.

Joined:Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 4:44 am

Zeal or earnestness (appamādo) plays an important part in Buddhist Ethics. The way is steep, therefore let the wayfarer play the man.

Zeal may be displayed either in strenuous mind-culture or in deeds of piety—these are the equivalents of "Faith" and "Works" in the Buddhist system.

21. Zeal is the way to Nirvāna. Sloth is the day of death. The zealous die not: the slothful are as it were dead.

22. The wise who know the power of zeal delight in it, rejoicing in the lot of the noble.

23. These wise ones by meditation and reflection, by constant effort reach Nirvāna, highest freedom.

24. Great grows the glory of him who is zealous in meditation, whose actions are pure and deliberate, whose life is calm and righteous and full of vigour.

25. By strenuous effort, by self-control, by temperance, let the wise man make for himself an island which the flood cannot overwhelm.

26. Fools in their folly give themselves to sloth: the wise man guards his vigour as his greatest possession.

27. Give not yourselves over to sloth, and to dalliance with delights: he who meditates with earnestness attains great joy.

28. When the wise one puts off sloth for zeal, ascending the high tower of wisdom he gazes sorrowless upon the sorrowing crowd below! Wise himself, he looks upon the fools as one upon a mountain-peak gazing upon the dwellers in the valley.

29. Zealous amidst the slothful, vigilant among the sleepers, go the prudent, as a racehorse outstrips a hack.

30. By zeal did Sakra reach supremacy among the gods. Men praise zeal; but sloth is always blamed.

31. A Bhikkhu who delights in zeal, looking askance at sloth, moves onwards like a fire, burning the greater and the lesser bonds.

32. A Bhikkhu who delights in zeal, looking askance at sloth, cannot be brought low, but is near to Nirvāna

33. This trembling, wavering mind, so difficult to guard and to control—this the wise man makes straight as the fletcher straightens his shaft.

34. As quivers the fish when thrown upon the ground, far from his home in the waters, so the mind quivers as it leaves the realm of Death.

35. Good it is to tame the mind, so difficult to control, fickle, and capricious. Blessed is the tamed mind.

36. Let the wise man guard his mind, incomprehensible, subtle, and capricious though it is. Blessed is the guarded mind.

37. They will escape the fetters of Death who control that far-wandering, solitary, incorporeal cave-dweller, the mind.

38. In him who is unstable and ignorant of the law and capricious in his faith, wisdom is not perfected.

39. There is no fear in him, the vigilant one whose mind is not befouled with lust, nor embittered with rage, who cares nought for merit or demerit.

40. Let him who knows that his body is brittle as a potsherd, make his mind strong as a fortress; let him smite Mara with the sword of wisdom, and let him guard his conquest without dalliance.

41. Soon will this body lie upon the ground, deserted, and bereft of sense, like a log cast aside.

42. Badly does an enemy treat his enemy, a foeman his foe: worse is the havoc wrought by a misdirected mind.

43. Not mother and father, not kith and kin can so benefit a man as a mind attentive to the rights.

44. Who shall conquer this world, and the realm of Death with its attendant gods? Who shall sort the verses of the well-preached Law, as a clever weaver of garlands sorts flowers?

45. My disciple shall conquer this world and Death with its attendant gods: it is he who shall sort the verses of the well-preached Law as a clever garland-maker sorts flowers.

46. Let him escape the eye of Mara, regarding his body as froth, knowing it as a mirage, plucking out the flowery shafts of Mara.

47. He who is busy culling pleasures, as one plucks flowers, Death seizes and hurries off, as a great flood bears away a sleeping village.

48. The Destroyer treads him underfoot as he is culling worldly pleasures, still unsated with lusts of the flesh.

49. As a bee taking honey from flowers, without hurt to bloom or scent, so let the sage seek his food from house to house.

60. Be not concerned with other men's evil words or deeds or neglect of good: look rather to thine own sins and negligence (lit. "sins of commission and omission": things done and undone).

51. As some bright flower—fair to look at, but lacking fragrance—so are fair words which bear no fruit in action.

52. As some bright flower, fragrant as it is fair, so are fair words whose fruit is seen in action.

53. As if from a pile of flowers one were to weave many a garland, so let mortals string together much merit.

54. No scent of flower is borne against the wind, though it were sandal, or incense or jasmine: but the fragrance of the holy is borne against the wind: the righteous pervade all space (with their fragrance).

55. More excellent than the scent of sandal and incense, of lily and jasmine, is the fragrance of good deeds.

56. A slight thing is this scent of incense and of sandal-wood, but the scent of the holy pervades the highest heaven.

57. Death finds not the path of the righteous and strenuous, who are set free by their perfect wisdom.

58, 59. As on some roadside dung-heap, a flower blooms fragrant and delightful, so amongst the refuse of blinded mortals shines forth in wisdom the follower of the true Buddha.

Joined:Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 4:53 am

60. Long is the night to the watcher, long is the league to the weary traveller: long is the chain of existence to fools who ignore the true Law.

61. If on a journey thou canst not find thy peer or one better than thyself, make the journey stoutly alone: there is no company with a fool.

62. "I have sons and wealth," thinks the fool with anxious care; he is not even master of himself, much less of sons and wealth.

63. The fool who knows his folly is so far wise: but the fool who reckons himself wise is called a fool indeed.

64. Though for a lifetime the fool keeps company with the wise, yet does he not learn righteousness, as spoon gets no taste of soup.

65. If but for a moment the thoughtful keep company with the wise, straightway he learns righteousness, as tongue tastes soup.

66. Fools and dolts go their way, their own worst enemies; working evil which bears bitter fruit.

67. That is no good deed which brings remorse, whose reward one receives with tears and lamentation.

68. But that is the good deed which brings no remorse, whose reward the doer takes with joy and gladness.

69. Honey sweet to the fool is his sin—until it ripens: then he comes to grief.

70. If once a month the fool sips his food from a blade of the sacred grass—his is no fraction of the Arahat's worth.

71. Evil does not straightway curdle like milk, but is rather like a smouldering fire which attends the fool and burns him.

72. When the fool's wisdom bears evil fruit it bursts asunder his happiness, and smashes his head.

73, 74. If one desire the praise of knaves, or leadership amongst the Bhikkhus, and lordship in the convents, and the reverence of the laity, thinking "Let layman and religious alike appreciate my deeds; let them do my bidding and obey my prohibitions," if such be his fond imaginings, then will ambition and self-will wax great.

75. One is the road leading to gain, another is that leading to Nirvāna: knowing this, let the Bhikkhu, the follower of Buddha, strive in solitude, not seeking the praise of men.

76. Look upon him who shows you your faults as a revealer of treasure: seek his company who checks and chides you, the sage who is wise in reproof: it fares well and not ill with him who seeks such company.

77. Let a man admonish, and advise, and keep others from strife! So will he be dear to the righteous, and hated by the unrighteous.

78. Avoid bad friends, avoid the company of the evil: seek after noble friends and men of lofty character.

79. He who drinks in the law lives glad, for his mind is serene: in the law preached by the Noble the sage ever finds his joy.

80. Engineers control the water; fletchers straighten the arrow; carpenters fashion their wood. Sages control and fashion themselves.

81. As some massive rock stands unmoved by the storm-wind, so the wise stand unmoved by praise or blame.

82. As a deep lake, clear and undefiled, so are sages calmed by hearing the law.

83. Freely go the righteous; the holy ones do not whine and pine for lusts; unmoved by success or failure, the wise show no change of mood.

84. Desire not a son for thyself nor for another, nor riches nor a kingdom; desire not thy gain by another's loss; so art thou righteous, wise, and good.

85. Few amongst men are they who reach the farther shore: the rest, a great multitude, stand only on the bank.

86. The righteous followers of the well-preached law, these are the mortals who reach the far shore. But hard is their journey through the realm of Death.

87, 88. Leaving the way of darkness, let the sage cleave to the way of light: let him leave home for the homeless life, that solitude so hard to love (Nirvāna). Putting away lust and possessing nothing, let the sage cleanse himself from every evil thought.

89. They are serene in this world, whose mind is perfected in that clear thought which leads to Arahatship, whose delight is in renunciation, free from taints, and lustrous.

90. No remorse is found in him whose journey is accomplished, whose sorrow ended, whose freedom complete, whose chains are all shaken off.

91. The mindful press on, casting no look behind to their home-life; as swans deserting a pool they leave their dear home.

92. Some there are who have no treasure here, temperate ones whose goal is the freedom which comes of realising that life is empty and impermanent: their steps are hard to track as the flight of birds through the sky.

93. He whose taints are purged away, who is indifferent to food, whose goal is the freedom which comes of realising life's emptiness and transciency, is hard to track as the flight of birds in the sky.

94. Even the gods emulate him whose senses are quiet as horses well-tamed by the charioteer, who has renounced self-will, and put away all taints.

95. No more will he be born whose patience is as the earth's, who is firm as a pillar and pious, pure as some unruffled lake.

96. Calm is the thought, calm the words and deeds of such a one, who has by wisdom attained true freedom and self-control.

97. Excellent is the man who is not credulous, who knows Nirvāna, who has cut all bonds, destroyed the germs of rebirth, cast off lust.

98. In the village or the jungle, on sea or land, wherever lives the Arahat, there is the place of delight.

99. Pleasant are the glades where the herd come not to disport themselves: there shall the Holy take their pleasure, who seek not after lust.

Joined:Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 5:02 am

100. Better than a thousand empty words is one pregnant word, which brings the hearer peace.

101. Better than a thousand idle songs is a single song, which brings the hearer peace.

102. Better it is to chant one verse of the law, that brings the hearer peace, than to chant a hundred empty songs.

103. If one were to conquer a thousand thousand in the battle—he who conquers self is the greatest warrior.

104, 105. Self-conquest is better than other victories: neither god nor demi-god, neither Mara nor Brahma, can undo the victory of such a one, who is self-controlled and always calm.

106. If month by month throughout a hundred years one were to offer sacrifices costing thousands, and if for a moment another were to reverence the self-controlled—this is the better worship.

107. If one for a hundred years tended the sacred fire in the glade, and another for a moment reverenced the self-controlled, this is the better worship.

108. Whatsoever sacrifice or offering a man makes for a full year in hope of benefits, all is not worth a quarter of that better offering—reverence to the upright.

109. In him who is trained in constant courtesy and reverence to the old, four qualities increase: length of days, beauty, gladness, and strength.

110. Better than a hundred years of impure and intemperate existence is a single day of moral, contemplative life.

111. Better is one day of wise and contemplative life than a thousand years of folly and intemperance.

112. Better one day of earnest energy than a hundred years of sloth and lassitude.

113. Better one day of insight into the fleeting nature of the things of sense, than a hundred years of blindness to this transiency.

114. Better one day of insight into the deathless state (Nirvāna), than a hundred years of blindness to this immortality.

115. Better one day of insight into the Supreme Law, than a hundred years of blindness to that Law.

116. Cling to what is right: so will you keep the mind from wrong. Whoso is slack in well-doing comes to rejoice in evil.

117. If one offends, let him not repeat his offence; let him not set his heart upon it. Sad is the piling up of sin.

118. If one does well, let him repeat his well-doing: let him set his heart upon it. Glad is the storing up of good.

119. The bad man sees good days, until his wrong-doing ripens; then he beholds evil days.

120. Even a good man may see evil days till his well-doing comes to fruition; then he beholds good days.

121. Think not lightly of evil "It will not come nigh me." Drop by drop the pitcher is filled: slowly yet surely the fool is saturated with evil.

122. Think not lightly of good "It will not come nigh me." Drop by drop the pitcher is filled: slowly yet surely the good are filled with merit.

123. A trader whose pack is great and whose caravan is small shuns a dangerous road; a man who loves his life shuns poison: so do thou shun evil.

124. He who has no wound can handle poison: the unwounded hand cannot absorb it. There is no evil to him that does no evil.

125. Whoso is offended by the inoffensive man, and whoso blames an innocent man, his evil returns upon him as fine dust thrown against the wind.

126. Some go to the womb; some, evil-doers, to hell; the good go to heaven; the sinless to Nirvāna.

127. Not in the sky, nor in mid-ocean, nor in mountain-cave can one find sanctuary from his sins.

128. Not in the sky, not in mid-ocean, not in mountain-cave can one find release from the conquering might of death.

129. All fear the rod, all quake at death. Judge then by thyself, and forbear from slaughter, or from causing to slay.

130. To all is life dear. Judge then by thyself, and forbear to slay or to cause slaughter.

131. Whoso himself desires joy, yet hurts them who love joy, shall not obtain it hereafter.

132. Whoso himself desires joy and hurts not them who love it, shall hereafter attain to joy.

133. Speak not harshly to any one: else will men turn upon you. Sad are the words of strife: retribution will follow them.

134. Be silent as a broken gong: so wilt thou reach peace; for strife is not found in thee.

135. As the herdsman drives out his cows to the pasture, so Old Age and Death drive out the life of men.

136. Verily the fool sins and knows it not: by his own deeds is the fool tormented as by fire.

137. He who strikes those who strike not and are innocent will come speedily to one of these ten states:

138. To cruel torment, loss, accident, severe illness, and madness he will come:

139. To visitation from the King, grievous slander, loss of kith and kin, and perishing of his wealth he will come:

140. Ravaging fire will destroy his houses, and after death the poor wretch will go to hell.

141. Not nakedness, nor matted hair, not dirt, nor fastings, not sleeping in sanctuaries, nor ashes, nor ascetic posture—none of these things purifies a man who is not free from doubt.

142. If even a fop fosters the serene mind, calm and controlled, pious and pure, and does no hurt to any living thing, he is the Brahmin he is the Samana, he is the Bhikkhu.

143. Is there in all the world a man so modest that he provokes no blame, as a noble steed never deserves the whip? As a noble steed stung by the whip, be ye spirited and swift.

144. By faith, by righteousness, by manliness, by meditation, by just judgment, by theory and practice, by mindfulness, leave aside sorrow—no slight burden.

145. Engineers control the water, fletchers fashion their shafts, carpenters shape the wood: it is themselves that the pious fashion and control.

Joined:Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 5:09 am

146. Where is the joy, what the pleasure, whilst all is in flames? Benighted, would ye not seek a torch?

147. Look at this painted image, wounded and swollen, sickly and full of lust, in which there is no permanence;

148. This wasted form is a nest of disease and very frail: it is full of putrid matter and perishes. Death is the end of life.

149. What delight is there for him who sees these grey bones scattered like gourds in autumn?

150. Here is a citadel of bones plastered with flesh and blood, and manned by old age and death, self-will and enmity.

151. As even the king's bright chariot grows old, so the body of man also comes to old age. But the law of the holy never ages: the holy teach it to the holy.

152. The simpleton ages like the ox: his weight increases, but not his wisdom.

153. Many births have I traversed seeking the builder; in vain! Weary is the round of births.

154. Now art thou seen, O Builder. Nevermore shalt thou build the house! All thy beams are broken; cast down is thy cornerstone. My mind is set upon Nirvāna; it has attained the extinction of desire.

155. They who have not lived purely nor stored up riches in their youth, these ruefully ponder, as old herons by a lake without fish.

156. They who have not lived purely nor stored up riches in their youth, are as arrows that are shot in vain: they mourn for the past.

157. If a man love himself, let him diligently watch himself: the wise will keep vigil for one of the three watches of the night.

158. Keep first thyself aright: then mayest thou advise others. So is the wise man unblameable.

159. If one so shapes his own life as he directs others, himself controlled, he will duly control others: self, they say, is hard to tame.

160. A man is his own helper; who else is there to help? By self-control man is a rare help to himself.

161. The ill that is begun and has its growth and its being in self, bruises the foolish one, as the diamond pierces its own matrix.

162. As the creeper overpowers the tree, so he whose sin is great, works for himself the havoc his enemy would wish for him.

163. Ill is easy to do; it is easy to do harm: hard indeed it is to do helpful and good deeds.

164. Whoso fondly repudiates the teaching of the noble and virtuous Arahats, following false doctrine, is like the bamboo which bears fruit to its own destruction.

165. Thou art brought low by the evil thou hast done thyself; by the evil thou hast left undone art thou purified. Purity and impurity are things of man's inmost self; no man can purify another.

166. Even for great benefit to another let no man imperil his own benefit. When he has realised what is for his own good, let him pursue that earnestly.

167. Let no man foster evil habits; let no man live in sloth: let none follow false doctrines, none prolong his sojourn in this world.

168. Up! Idle not, but follow after good. The good man lives happy in this world and the next.

169. Follow after virtue, not after vice. The virtuous live happy in this world and the next.

170. The king of Death sees not him who regards the world as a bubble, a mirage.

171. Come then, think of the world as a painted chariot of the king—a morass where fools are sinking, where the wise take no pleasure.

172. He who in former days was slothful, and has put off sloth, lights up the world as the moon freed of the clouds.

173. He who covers his idle deeds with goodness lights up the world as the moon freed of clouds.

174. Blinded are the men of this world; few there are who have eyes to see: few are the birds which escape the fowler's net; few are they who go to heaven.

175. Through the sky fly the swans: Rishis too pass through the air. The wise leave the world altogether, deserting Mara and his hosts.

176. There is no wrong he would not do who breaks one precept, speaking lies and mocking at the life to come.

177. Misers go not to the realm of gods: therefore he is a fool who does not delight in liberality. The wise delighting in liberality come thereby with gladness to the other world.

178. Good is kingship of the earth; good is birth in heaven; good is universal empire; better still is the fruit of conversion.

Joined:Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 5:15 am

179. Into his victory which is never reversed there enters no element of weakness; through what fault can you lead captive the faultless one, the Buddha whose sphere is Nirvāna?

180. By what fault will you lead captive the faultless Buddha, whose sphere is Nirvāna? In him are no clinging meshes of desire to lead him captive.

181. The gods themselves emulate the truly wise and mindful, who are busy in meditation and prudent, delighting in the peace of Nirvāna.

182. Arduous is human birth; arduous is mortal life: arduous is hearing of the Law: arduous the uprising of Buddhas.

183. "Eschew all evil: cherish good: cleanse your inmost thoughts"—this is the teaching of Buddhas.

184. "Patience and fortitude is the supreme asceticism: Nirvāna is above all," say the Buddhas. He is no recluse who harms others: nor is he who causes grief an ascetic (samana).

185. Hurt none by word or deed, be consistent in well-doing: be moderate in food, dwell in solitude, and give yourselves to meditation—this is the advice of Buddhas.

186. Not by a shower of gold is satisfaction of the senses found: "little pleasure, lasting pain," so thinks the sage.

187. The follower of the true Buddha finds no delight even in divine pleasures: but his joy is in the destruction of desire (tānhā).

188. Often do men in terror seek sanctuary in mountains or jungles, by sacred groves or trees;

189. In them is no safe sanctuary; in them is not the supreme sanctuary; in them is not that sanctuary whither a man may go and cast aside his cares.

190. But he who goes for sanctuary to the Buddha, the Dhamma, and the Sangha looks in his wisdom for the four noble truths:

191. "Sorrow, the arising of sorrow, the cessation of sorrow, and the noble eightfold path which leads to their cessation."

192. Here truly is the sure sanctuary: here is the supreme sanctuary: here is the sanctuary where a man may go and cast aside his care.

193. Hard to find is the Exalted One: he is not born in every place: happy dwells the household into which he, the wise one, is born:

194. A blessing is the arising of Buddhas, a blessing is the true preaching. Blessed is the unity of the Sangha, blessed is the devotion of those who dwell in unity.

195, 196. Immeasurable is the merit of him who does reverence to those to whom reverence is due, Buddha and his disciples, men who have left behind them the trammels of evil, and crossed beyond the stream of sorrow and wailing, calmed and free of all fear.

197. O Joy! We live in bliss; amongst men of hate, hating none. Let us indeed dwell among them without hatred.

198. O Joy! In bliss we dwell; healthy amidst the ailing. Let us indeed dwell amongst them in perfect health.

199. Yea in very bliss we dwell: free from care amidst the careworn. Let us indeed dwell amongst them without care.

200. In bliss we dwell possessing nothing: let us dwell feeding upon joy like the shining ones in their splendour.

201. The victor breeds enmity; the conquered sleeps in sorrow. Regardless of either victory or defeat the calm man dwells in peace.

202. There is no fire like lust; no luck so bad as hate. There is no sorrow like existence: no bliss greater than Nirvāna (rest).

203. Hunger is the greatest ill: existence is the greatest sorrow. Sure knowledge of this is Nirvāna, highest bliss.

204. Health is the greatest boon; content is the greatest wealth; a loyal friend is the truest kinsman; Nirvāna is the Supreme Bliss.

205. Having tasted the joy of solitude and of serenity, a man is freed from sorrow and from sin, and tastes the nectar of piety.

206. Good is the vision of the Noble; good is their company. He may be always happy who escapes the sight of fools.

207. He who consorts with fools knows lasting grief. Grievous is the company of fools, as that of enemies; glad is the company of the wise, as that of kinsfolk.

208. Therefore do thou consort with the wise, the sage, the learned, the noble ones who shun not the yoke of duty: follow in the wake of such a one, the wise and prudent, as the moon follows the path of the stars.

209. He who gives himself to vanity and not to the truly profitable, shunning the true pursuit, and grasping at pleasure, will come to envy him who has sought the true profit.

210. Let no man cleave to what is pleasant or unpleasant: parting with the pleasant is pain, and painful is the presence of the unpleasant.

211. Take a liking to nothing; loss of the prize is evil. There are no bonds for him who has neither likes nor dislikes.

212. From attachment comes grief, from attachment comes fear. He who is pure from attachment knows neither grief nor fear.

213. From affection come grief and fear. He who is without affection knows neither grief nor fear.

214. From pleasure come grief and fear. He who is freed from pleasure knows neither grief nor fear.

215. From lust come grief and fear. He who is freed from lust knows neither grief nor fear.

216. From desire come grief and fear. He who is free of desire knows neither grief nor fear.

217. The man of counsel and insight, of righteousness and truth, who minds his own affairs, him the crowd holds dear.

218. If a man's heart be set upon the Ineffable (Nirvāna), his mind brought to perfection, and every thought freed from lust, he is called the strong swimmer who forges his way against the stream.

219. When, after long voyaging afar, one returns in safety home, kinsfolk and friends receive him gladly;

220. Even so his good deeds receive the good man, when he leaves this world for the next, as kinsfolk greet a dear traveller.

Joined:Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 5:21 am

221. Put away anger, eschew self-will, conquer every bond; no suffering touches him who does not cling to phenomenal existence, but calls nothing his own.

222. Whoso controls his rising anger as a running chariot, him I call the charioteer: the others only hold the reins.

223. By calmness let a man overcome wrath; let him overcome evil by good; the miser let him subdue by liberality, and the liar by truth.

224. Speak the truth, be not angry, give of thy poverty to the suppliant: by these three virtues a man attains to the company of the gods.

225. The innocent, the sages, those whose action is controlled, these go to the eternal state where they know not sorrow (Nirvāna).

226. All taints pass away from them who are ever vigilant and active day and night, with faces set towards Nirvāna.

227. This is an ancient law, O Atula, not the jaw of a day; men blame the silent and they blame the talker; even the man of few words they blame. No one in the world gets off unblamed.

228. There never was, nor will be, nor is there now to be found, one wholly blamed or wholly praised.

229, 230. But who is worthy to blame him whom the wise praise after daily scrutiny, who is himself wise and without blemish as a medal of purest gold? Even the gods seek to emulate such a one; even Brahma praises him.

231. Guard against evil deeds: control the body. Eschew evil deeds and do good.

232. Guard against evil words; control the tongue. Eschew evil words and speak good ones.

233. Guard against evil thoughts; control the mind. Eschew evil thoughts and think good ones.

234. The wise, controlled in act, in word, in thought, are well controlled indeed.

235. Thou art withered as a sere leaf: Death's messengers await thee. Thou standest at the gate of death, and hast made no provision for the journey.

236. Make to thyself a refuge; come, strive and be prudent: when thy impurities are purged, thou shalt come into the heavenly abode of the Noble.

237. Thy life is ended; thou art come into the Presence of Death: there is no resting-place by the way, and thou hast no provision for the journey.

238. Make for thyself a refuge; come, strive and play the sage! Burn off thy taints, and thou shalt know birth and old age no more.

239. As a smith purifies silver in the fire, so bit by bit continually the sage burns away his impurities.

240. It is the iron's own rust that destroys it: it is the sinner's own acts that bring him to hell.

241. Disuse is the rust of mantras; laziness the rust of households; sloth is the rust of beauty; neglect is the watcher's ruin.

242. Impurity is the ruin of woman; and avarice the ruin of the giver: ill-deeds are the rust of this world and the next.

243. More corrosive than those is the rust of ignorance, the greatest of taints: put off this rust and be clean, O Bhikkhus.

244. Life is easy for the crafty and shameless, for the wanton, shrewd, and impure:

245. Hard it is for the modest, the lover of purity, the disinterested and simple and clean, the man of insight.

246, 247. The murderer, the liar, the thief, the adulterer, and the drunkard—these even in this world uproot themselves.

248. Know this, O man, evil is the undisciplined mind! See to it that greed and lawlessness bring not upon thee long suffering.

249. Men give according to faith or caprice. If a man fret because food and drink are given to another, he comes not day or night to serene meditation (i.e. Samādhi).

250. He in whom this (envious spirit) is destroyed and wholly uprooted, he truly day and night attains serene meditation.

251. There is no fire like lust, no ravenous beast like hatred, no snare like folly, no flood like desire.

252. To see another's fault is easy: to see one's own is hard. Men winnow the faults of others like chaff: their own they hide as a crafty gambler hides a losing throw.

253. The taints of this man are ever growing. He is far from the purification of taints (Arahatship), the censorious one who is ever blaming others.

254. There is no path through the sky: there is no "religious" apart from us. The world without delights in dalliance: the Blessed Ones are freed from this thrall.

255. There is no path through the sky; there is no "religious" apart from us. Nothing in the phenomenal world is lasting; but Buddhas endure immovable.

256, 257. Hasty judgment shows no man just. He is called just who discriminates between right and wrong, who judges others not hastily, but with righteous and calm judgment, a wise guardian of the law.

258. Neither is a man wise by much speaking: he is called wise who is forgiving, kindly, and fearless.

259. A man is not a pillar of the law for his much speaking: he who has heard only part of the law and keeps it indeed, he is a pillar of the law and does not slight it.

260. No man is made an "elder" by his grey locks; mere old age is called empty old age.

261. He is called "elder" in whom dwell truth and righteousness, harmlessness and self-control and self-mastery, who is without taint and wise.

262. Not by mere eloquence or comeliness is a man a "gentleman," who is lustful, a miser, and a knave.

263. But he in whom these faults are uprooted and done away, the wise and pure is called a gentleman.

264. Not by his shaven crown is one made a "religious" who is intemperate and dishonourable. How can he be a "religious" who is full of lust and greed?

265. He who puts off entirely great sins and small faults—by such true religion is a man called "religious."

266. Not merely by the mendicant life is a man known as a mendicant: he is not a mendicant because he follows the law of the flesh;

267. But because, being above good and evil, he leads a pure life and goes circumspectly.

268, 269. Not by silence (mona) is a man a sage (muni) if he be ignorant and foolish: he who holds as it were the balance, taking the good and rejecting the bad, he is the sage: he who is sage for both worlds, he is the true sage.

270. A man is no warrior who worries living things: by not worrying is a man called warrior.

271, 272. Not only by discipline and vows, not only by much learning, nor by meditation nor by solitude have I won to that peace which no worldling knows. Rest not content with these, O Bhikkhus, until you have reached the destruction of all taints.

Joined:Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 5:36 am

The elephant is the symbol in Buddhism of endurance and solitary strength.

320. I will endure abuse as the elephant endures the arrow in the battle: evil is the crowd.

321. Men lead the tamed elephant into battle; upon his back the king rides: he who is tamed and endures abuse patiently is praised of men.

322. Noble are the tamed mules; noble the blood-horses of Sindh, and the great elephants of war: better is he who has tamed himself.

323. Not by bridling them will one journey to the unknown shore (Nirvāna), but by bridling himself.

324. Dhānapālako, the great elephant, is hard to control in the time of rut: he will not taste his food in captivity, but longs after the elephant-grove.

325. If one becomes a sluggard or a glutton, rolling over in gross sleep like a stall-fed hog, again and again does he come to the womb, the foolish one!

326. This mind of mine would wander in days of old whither desire and lust and caprice led it: now will I control it as a mahout controls the elephant in rut.

327. Be ye zealous: guard your thoughts. As an elephant sunk in the mud extricate yourselves from the clutches of evil.

328. If you can find a dutiful friend to go with you, a righteous and prudent man not caring for hardships, go with him deliberately.

329. If you cannot find such a one, travel alone as a king leaving a conquered realm, or as the elephant in the jungle.

330. It is better to be alone; there is no companionship with a fool: travel alone and sin not, forgetting care as the elephant in the jungle.

331. Good are companions in time of need; contentment with thy lot is good; at the hour of death, merit is a good friend, and good is the leaving of all sorrow.

332. Good is reverence for mother and father: good, too, reverence for recluses and sages.

333. Good is lifelong righteousness; and rooted faith is good: good is the getting of wisdom, and good the avoiding of sin.

Tanhā (desire) is defined as the hankering after pleasure, or existence, or success (or all three). (Mahavagga xvi. 20.) It is the germ from which springs all human misery: birth, old age, and suffering. To be rid of Tanhā is to be free of pain, to pass into the Beyond, the painless dream-world of Nirvāna.

334. As the "maluwa" creeper, so spreads the desire of the sluggard. From birth to birth he leaps like a monkey seeking fruit.

335. Whoso is subdued by this sordid clinging desire, his sorrows wax more and more, like "birana" grass after rain.

336. But his sorrows drop off like water from the lotus leaf, who subdues this sordid, powerful desire.

337. I give you this good counsel, all ye who are gathered here: cut out desire as one digs up the grass to find the fragrant root. Let not Mara break you again and again as the river breaks the rushes.

338. A tree, though it be cut down, yet springs up again, if its roots are safe and firm: thus sorrow, if it be not uprooted, springs repeatedly to birth.

339. If man's desires flow unchecked, the waves of his lust and craving bear him off—misguided one!

340. Everywhere flow the streams; everywhere the creeper sprouts and takes hold. If thou seest this creeper growing, be wise! pluck it out by the roots.

341. Men hug delights; they foster some pet sin, hankering after which they suffer birth and old age.

342. Dogged by lust, men double like a hunted hare. Fast bound in its fetters, they go through long ages to misery.

343. Dogged by lust, they double like a hunted hare. Throw off thy lust, O Bhikkhu, if thou wouldst be free.

344. Whoso has left the tangle of home-life for the solitude of the jungle, and goes back to it, regard him thus: "Lo, one who was freed, and ran back to his chains."

345. Iron and wood and hemp—these sages call not heavy bonds, but rather love of bejewelled women, and the care for children and wives.

346. This is a heavy bond indeed: light though it seem, it drags men down, and is not easily cut off. Yet some there are who cut even this asunder, and leave behind them pleasure and lust, with no backward glance.

347. Some again there are who fall into the meshes of their own lust as the spider falling into her own net: even this the wise cut through, leaving sorrow behind, with no backward glance.

348. Lay aside past, future, and present, escaping the world: wholly freed in mind, thou shalt not again return to birth and old age.

349. Desire waxes great in him who is oppressed by wandering thoughts, fired with lust and seeking after pleasure. So doth he make his fetters strong.

350. Whoso delights in calming his thoughts and looks askance at the things of sense, will thus come to an end, and cut the bonds of Mara.

351. This will be his last body, who has reached the goal, who is fearless, detached, and un-blameable: who has pulled out the rivets of existence.

352. He who is detached and not grasping, a clever student of the law and its meaning, knowing the words and their order, he is called the enlightened; this is his last birth.

353. "All conquering and all knowing am I, detached, untainted, untrammelled, wholly freed by destruction of desire. Whom shall I call Teacher? Myself found the way."

354. The gift of the Law surpasses every gift; the savour of the Law surpasses every savour; the pleasure of the Law surpasses every pleasure. The destruction of desire conquers all sorrow.

355. Wealth kills the fool if he look not to the Beyond: for greed of wealth fools kill each other.

356. Weeds are the bane of fields, and lust the bane of the crowd. Therefore a gift given where there is no lust bears much fruit.

357-9. Weeds are the bane of fields; wrath, infatuation, and avarice are the bane of the crowd. A gift given where there is neither wrath, nor infatuation, nor avarice bears much fruit.

360. Good is restraint of eye and ear: of smell and taste.

361. Good is restraint of action and of speech; restraint of mind and of every sense is good. The Bhikkhu restrained in all things casts aside every care.

362. Best amongst the temperate is he who is temperate in hand and foot and tongue: the man of inward joy and calm, him I call Bhikkhu.

363. The Bhikkhu who is temperate and moderate in speech, not puffed up, but a wise preacher and interpreter—sweet are his words!

364. He who abides in the law and takes his pleasure therein, revolving it in his mind and pondering it, he is a Bhikkhu who falls not away from the Law.

365. Let him neither make much of his own gain, nor envy that of others: the Bhikkhu who envies others attains not the true meditation.

366. Even the gods praise that Bhikkhu whose own gain is slight, yet who covets not the gain of other men, but lives pure and strenuous.

367. He who clings not to self-hood and to existence, but mourns at the vanity of this fleeting world, he is called Bhikkhu.

368. The Bhikkhu who lives kindly and trusts in Buddha's Teaching he approaches Nirvāna, the calm and blissful end of rebirth.

369. Bale out the ship, O Bhikkhu, then will it go lightly; cut the thongs of lust and hate; so wilt thou come to Nirvāna.

370. Cut the five bonds, leave other five, and take in their place five more: he who has got beyond the five evil states is said to have crossed the flood.

371. Keep vigil, O Bhikkhu, be not slothful, let not your mind dally with delights: suffer not the pangs of hell, and wail not as the flames devour you, "O day of woe"!

372. There is no meditation apart from wisdom; there is no wisdom apart from meditation. Those in whom wisdom and meditation meet are not far from Nirvāna.

373. Divine pleasure is his who enters into solitude, the Bhikkhu who is calmed and sees the law with the seeing eye:

374. Whenever he ponders the beginning and the end of the elements of being, he finds joy and bliss; nectar it is to those who know.

375. This is the beginning in my teaching for a wise Bhikkhu; self-mastery, contentment, and control by the precepts: to cultivate those who are noble, righteous, and zealous friends;

376. To be hospitable and courteous, this is to be glad and to make an end of sorrow.

377. As jasmine sheds its withered blossoms so, O Bhikkhus, do you put away lust and hatred.

378. He who is controlled in act, in speech, in thought, and altogether calmed, having purged away worldliness, that Bhikkhu is called calm.

379. Come, rouse thyself! Examine thine own heart. The Bhikkhu who is thus self-guarded and mindful will live in happiness.

380. Each man is his own helper, each his own host; therefore curb thyself as the merchant curbs a spirited horse.

381. The glad Bhikkhu who puts his trust in Buddha's Preaching goes to Nirvāna, calm and blissful end of rebirth.

382. Let the young Bhikkhu apply himself to Buddha's Preaching: so will he light up the world as the moon escaped from the clouds.

383. Play the man and stem the flood of passion! Cast off your lusts, O Brahmin; having known the ending of the perishable, thou knowest the imperishable, O Brahmin.

384. When the Brahmin has travelled the twofold path of meditation, then indeed his chains fall off him, for he knows the truth.

385. Him I call the Brahmin whom desire assails not from within nor from without, in whom is no fear, he is indeed free.

386. Him I call Brahmin who is meditative, clean of heart, solitary, who has done his duty and got rid of taints, who has reached the goal of effort.

387. The sun shines by day, the moon lights up the night; radiant is the soldier in his panoply, radiant the Brahmin in his meditation; but the Buddha in his brightness is radiant day and night.

388. By Brahmin mean one who has put away evil; for his serenity is a man called Samano; for excluding his own sin is a man called recluse.

389. Do no evil to a Brahmin; let not the Brahmin return evil for evil. Woe to him who kills a Brahmin; yea, rather, woe to that Brahmin who loses his temper!

390. It is no slight benefit to a Brahmin when he learns to hold his impulses in check; from whatever motive evil temper is controlled, by that control grief is truly soothed.

391. By whomsoever no evil is done in deed, or word, or thought, him I call a Brahmin who is guarded in these three.

392. As the Brahmin honours the burnt-sacrifice, so do thou honour him, from whomsoever is learnt the law of the true Buddha.

393. Not by matted locks, nor by lineage, nor by caste is one a Brahmin; he is the Brahmin in whom are truth and righteousness and purity.

394. What boots your tangled hair, O fool, what avails your garment of skins? You have adorned the outer parts, within you are full of uncleanness.

395. A man clothed in cast-off rags, lean, with knotted veins, meditating alone in the forest, him I call a Brahmin.

396. Not him do I call Brahmin who is merely born of a Brahmin mother; men may give him salutation as a Brahmin, though he be not detached from the world: but him I call a Brahmin who has attachment to nothing.

397. Him I call a Brahmin who has cut the bonds, who does not thirst for pleasures, who has left behind the hindrances.

398. Whoso has cut the cable, and the rope and the chain with all its links, and has pushed aside the bolt, this wise one I call a Brahmin.

399. Whoever bears patiently abuse and injury and imprisonment, whose bodyguard is fortitude, he is the Brahmin.

400. He is the Brahmin who does not give way to anger, who is careful of religious duties, who is upright, pure, and controlled, who has reached his last birth.

401. He who clings not to pleasures as water clings not to the lotus leaf, nor mustard-seed to the needle-point, him I call Brahmin.

402. He is the Brahmin who in this very world knows the end of sorrow, who has laid the burden aside and is free.

403. Whoso is wise with deep wisdom, seeing the right way and the wrong, and has reached the goal, him I call Brahmin.

404. He is the Brahmin who is not entangled either with householders or with recluses, who has no home and few wants.

405. He who lays down the rod, who neither kills, nor causes the death of creatures, moving or fixed, he is the Brahmin.

406. Not opposing those who oppose, calm amidst the fighters, not grasping amidst men who grasp, he is the Brahmin.

407. He is the Brahmin from whom anger, and hatred, and pride, and slander have dropped away, as the mustard-seed from the needlepoint.

408. If one were to preach gentle, and instructive, and truthful words by which no man is offended, he is the Brahmin.

409. Whoso takes nothing small or great, good or bad, unless it be given him, he is the Brahmin.

410. In whom are found no longings, who is free and detached from this world and the next, he is the Brahmin.

411. Him I call a Brahmin in whom lust is not found, who has cast off doubt, who knows the path that leads to Nirvāna (the deathless state) and reaches it.

412. Who in this life has passed from the grip of either merit or demerit, free of sorrow, cleansed and purified, him I call Brahmin.

413. Who is clear as the moon, pure, and limpid, and serene, who has quenched his thirst for life;

414. Who has passed through this impassable quagmire of rebirth, and infatuation, has waded through it and got beyond it, who is meditative and supplies no fuel to the fires of lust and doubt, him I call a Brahmin.

415. Who in this life, deserting his lusts, goes from home into solitude, and has quenched lust, and with it the desire to be reborn;

416. Who in this life deserts craving, and goes from home into solitude, who has quenched craving, and with it the desire to be reborn, him I call Brahmin.

417. Who has left behind him human pleasures and passed beyond heavenly ones, and is freed from all entanglement of delight;

418. Who has left aside both gusto and disgust, who is cooled and has in him no spark of rebirth, victor in all worlds, and hero, him I call Brahmin.

419. He is the Brahmin who fully knows the perishing of living things and their uprising, who is detached and happy and wise.

420. He is the Brahmin whose way is not known to gods, nor heavenly minstrels, nor immortals; the Arahat pure of all taint, him I call the Brahmin.

421. Whoso has nothing left, of past or future or present states, who is poor and grasps at nothing, him I call Brahmin.

422. The Leader Supreme, the heroic, the great Rishi, the Victor without lust and purified, the Buddha, he is the Brahmin.

423. He is the Brahmin indeed who knows his former lives, and who knows heaven and hell, who has reached the end of births, the sage whose knowledge is perfect, and who is perfect with all perfection.

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