Ideas realized
Whom from suffering would be freed,
faith their seed.
Control, the rain they need.
Yoke and plow, understanding.
Plow shaft, modesty outstanding.
That that binds yoke, the mind.
Mindfulness, both goad
and plowshare in kind.
Thus bound, strive on toward liberation,
beyond sorrow and lamentation.
Practice of the ten, realization
of the fabric of perfection
The dependence on condition,
self-deluded perception,
inclination toward volition
Cessation of causation,
revelation self-liberation.
Who none knows Where goes What realizes Who arises Who deceives whom By what deception When who and whom Conceptual perceptions Who realizes What arises Who goes Where none knows
Though lost to time, the ”Prince Christened” suttra is said to have been a teaching on mindfulness and impermanence. Of it only the following phrase has been preserved, “Permanent mind mindful impermanence.” The phrase itself was preserved as the title to a commentary on the suttra attributed to Gacchami, a babado mystic from before the War of Ascension. The commentaries have also been lost, but the teachings based on them were passed down for many generations and were preserved in “As recited by my Teacher and retold so as I would remember,” a short narrative by an anonymous student of the Saranagamana Yoga Academy.
Herein are my recollections and reflections of a teaching from my Master.
Once, while taking refuge at Mahabodi under shade of an Oak, I sat in adoration near my master. Realizing I was troubled he asked, “What afflicts you, son?”
“Master, I have studied the Suttras, Tantras and their many commentaries and I see the truth in them without direct realization. But I feel overwhelmed in my studies. With so much to retain and yet even more to attain. Teacher, with so much in mind, I find it difficult to be mindful.”
Here follows what was said on the “Prince Christened” suttra…
“What one fool can realize so too can another.”
So said my Teacher when he conveyed to me what was passed to him, regarding the teachings on the “Permanent mind mindful impermanence.”
“By solemn vow, from a base of refuge, and paying homage to my Teacher, I now convey what was then conveyed.”
“Homage to the great perfection.”
“Unwatched the mind flutters like a leaf in the wind. As an Oak needs its roots so too the mindful mind.”
“Thus mindful of breath, root the mind.”
“So rooted…”
“Be mindful of the difficulty in attaining this human existence, just that be mindful that.”
“Be mindful of the sublime brevity that is human existence, just that be mindful that.”
“Be mindful of cause and consequence universal, just that be mindful that.”
“Be mindful the many perils in cyclic existence, just that be mindful that.”
“Thus mindful awaken the compassionate mind.”
“And how does one train to be mindful and thus awaken the compassionate mind?”
“Train the mind thus, with resolve to accomplish the highest good. Thus mindful, accomplish the highest good.”
“Train the mind thus, with regard to inferiority of self. Thus mindful, appreciate others.”
“Train the mind thus, to watch for the arising of disturbing thoughts. Thus mindful, vanquish the arising of disturbing thoughts.”
“Train the mind thus, to care for the disillusioned. Thus mindful, be compassionate with the disillusioned.”
“Train the mind thus, to take on defeat and offer up accomplishment. Thus mindful, attain the greatest victory.”
“Train the mind thus, to see a spiritual friend in all. Thus mindful, share in the great perfection.”
“Train the mind thus, to be of any means to your many mothers. Thus mindful, nourish the awakening mind.”
“Train the mind thus, to see past all illusion. Thus mindful, abide in clear light of perfected wisdom.”
“Thus trained and thus mindful, free the mind of all attachment. All else are but thoughts bound by the eight-worldly concerns, even that just taught.”
“The mindful mind is an awakening mind without perception of self, of being, of soul, of person, of phenomena or what is other than phenomena. Without perception of perceived or not perceived. Without perception of what is and what is not. Without perception I and not.’
“Give rise to a clear and pure mind, one that abides not in aggregate.”
“Here ends a practice on developing mindfulness of “Permanent mind mindful impermanence.”
Still I doubted my mettle to be mindful of all that was taught. As if sensing my persisting doubt my teacher drew what appeared an X in the dirt, but from my vantage it looked more a cross.
“Be mindful that, just that.”
And, as if it were a bullseye, I was stuck by a diamond mid-brow.
“Better yet…” he then said, while erasing the X with a “Phat!”
Having closed his eyes, he sat.
I pondered my master’s words and joined in mindful meditation.
From heart of a fool
As play on light perceived,
From empty form conceived,
In self believe.
Floor, roof and ceiling in their place, Where absent provide living space. Dense nucleus surround by electron cloud, Empty space abound in form compound. Silence, expanse for sound. Space provides matter bounds. From empty mind thoughts, Wherein self oft sought.
From The Jātakas: Birth Stories of the Bodhisatta
[herein paraphrased]
Once while residing in Jetavana Grove, the Teacher told this story on observing the precepts of uposatha.
Once the king of Magadha, at constant war with the king of Anga, obtaining the help of the Naga king who dwelt in the river Campa, defeated his rival. Thereafter he held an annual festival in honour of the Naga king.
The Bodhisatta, a very poor man, saw Campeyyas splendor on his way to the feast and longed for a like greatness. As a result, after death, he was born in the Naga world where he became king under the name of Campeyya.
Realizing what had happened, he felt disgust at his position as a Naga and made many attempts to observe religious vows, hoping, in this way, to gain release. But he was foiled in his efforts by his consort Sumana.
At last he came to the world of men, where he kept fast on uposatha days, lying on an ant hill. There he was taken captive by a snake charmer who tortured him in various ways and took him about, exhibiting him for gain. By certain tokens of which Campeyya had earlier warned her, Sumana knew that her husband had been taken captive and, after much searching, she discovered him just as the snake charmer was about to give a performance before Uggasena, king of Benares.
The whole story was then revealed, and the snake charmer set Campeyya free, on the command of Uggasena. That Uggasena might be convinced of the truth of the story, he was invited to the Naga world, where he and his retinue were lavishly entertained.
”You, who have acquired magical powers and great potency, have all the pleasures of the senses at your disposal. Nāga king, why do you proclaim the human realm better than this?”
”Nowhere but in the realm of humans is there purity and self-control. Having attained human birth I will make an end death and rebirth.”
The story was related by the Teacher in connection with the observance of uposatha vows.
“In this way the wise abandoned the nāga realm and kept the uposatha. Devadatta was the snake charmer and Sariputta was Uggasena. Rahulamata was Sumana. I was the nāga king, Campeyya.”
Glossary:
nāga: legendary beings, part snake and part human, endowed with supernatural powers.
uposatha: day of purification and observation of the precepts, falling on day of new moon, full moon, and quarter moon.
