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The Bear, the Rabbit and The Man

The Bear the Rabbit and the Man - Peter Malakoff
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Dis is a story told by Mance Lipscomb . . .

 

Now, Mance Lipscomb was a Black Texas Bluesman, son of a former slave, an exquisite guitar player, singer, storyteller, word-crafter, and yarn spinner.

He influenced Bob Dylan, Janis Joplin, Ry Cooder, and Taj Mahal, just to mention a few, and was written about in a book by Glen Alyn

called “I Say Me For a Parable,” and it's from that book I got this tale.

 

You see, Mance was asked, “You must be the baddest guitar player in the world, Mance?” and Mance replied with this story.

 

So here it is. It's about a Bear, a Rabbit an' a Man . . .

 

See, der was a Bear an' a Rabbit.

Was travelin' on de' road.

An' de Bear was in the road,

said he was 'the baddest thang' on earth!

 

The Rabbit was over on the side a' the fence over in the pastur'.

He scared to git' in the road cause he knowed sumpin' gonna happin' ta' him.

Somebody kill im' or catch im'.

 

An the Bear he goin up an down the road, sayin'

“Ohhh, I’m the baddest man in the world!”

 

Rabbit say, “You keep on sayin' that man,

you goin' ta meet somebody is a little badder'n you are.”

 

The Bear went on up the road, an' here he’s hollerin' and snortin' and tellin' the Rabbit, sayin,' “O' here is some a' the baddest man in the world!”

 

Direckly, he hear sumpin', an dey' look down the road:

“Brother Rabbit? I see sumpin' comin' down the road.”

 

Rabbit peept' out the bushes.

 

An' de Bear say, “What you call that?” Rabbit say, “Well, that's a old man.

But you gonna meet somebody badder'n you, sur' nuff gonna' be a man,

but that, that has been a man. That ain't a Man what you meetin'.”

 

Tcccch!, he ain't no man!, say de Bear.

I’m the baddest man in the world!”

Well, the old man, goin' down de road, he saw de' Bear comin',

an' he got out the road fur' the Bear an' he hid.

 

Now, direckly, come along another man, a young man.

wad'n full grown,  maybe bout sixteen years of age,

carryin' a hoe on his shoulder,

he just come out the field an' on his way home.

 

So de Rabbit an' the Bear is trottin' along, 

Sayin, “Come here, Brother Rabbit! I see sumpin' else comin'!

What you call that?”

 

Rabbit peept out the woods say,

“Well, he goin' be a man, but he ain't come up to be a man yet.

But you keep on down this road.

You gonna meet a man direckly.”

 

Brother Bear say, “I’ll show im' who the man is in this precinct!”

He commence ta' barin' his teeth and hollerin', an' runs at the boy, he drop that hoe an' jump the fence, just took off a lopin' down that corn row.

 

Went on down the road,

about two miles, an Old Bear spied sumpin' else comin'.

Say, “Come over here, Brother Rabbit, an' take a peep

and see what dis' is comin' down the road?”

 

The Rabbit look't up the road an said

“Now! That’s what I call's a Man you meetin' now, Brother Bear!”

 

“Ohhh, aint no man! Everthang you see, you say it’s a man.”

Rabbit said, “No, this is a Man you meetin'.”

 

An' the Man come on down the road about twenty-five years of age.

Had a durn shotgun on his shoulder.

Jump't off his wagon an' met the Bear!

 

An Old Bear jest come up to im', bristled up ta' de' Man.

 

Man look't at him and saw im', leveled down on im' with that shotgun with some buckshot, an' shot the Bear, keeled him over.

 

An', the Rabbit look out, see de' Bear tumbled over.

Said, “Now Mista Bear! That’s what I calls a Man!

Dat' fella done tumbled you over.

You done met a Man, Brother Bear!”

 

You know what that Bear say?

“By God, I believe your right!

Cause the Man done blowed' ma' brains out!”

 

 

 

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TIBETAN WHEEL OF LIFE:  

 

 I visited Ladakh in 2016. It is the Indian part of the Tibetan Plateau, containing many of the oldest Buddhist monasteries on the Tibetan Plateau. At the entrance of every monastery, on the right-hand wall, is painted an image called the ‘Wheel of Life,’ a comprehensive summary of Buddha’s teaching in picture form made for a predominantly illiterate culture. 

 

The Wheel of Life illustrates the co-dependently (one thing always depending on another) arising, inevitable, always and only temporary, ever alternating, ‘good,’ ‘bad,’ pleasurable and painful karmas of birth and death, youth and old age, disease and health, heaven and hell. 

The Wheel of Life illustrates the karmas (actions and destinies) of men, gods, demi-gods, demons, and animals, portraying the path of every sentient being that is bound upon this wheel. The Wheel is held in the hands of the ‘demon’ ‘Kala’ or time, a demon crowned with five skulls, representing the five elements (ether, air, fire, water, and earth) of which all and everything exists.

 

After Buddha was enlightened underneath the Bodhi tree, he thought he would not teach because what he had to say was not understood or interesting to others. In the Pali Canon, it is recorded that Buddha said:

 

“This Dharma I have realized is profound, hard to see and difficult to understand, full of peace and sublime, unattainable by mere reasoning, subtle and capable of being experienced only by the wise . . . But this generation delights in worldliness (attachment), takes delight in worldliness, and rejoices in worldliness. It is hard for such people to see this truth, namely, inevitable conditionality (everything includes its opposite) and co-dependent origination (nothing has a self-nature; it is all caused by a combination of other things; there is no 'self), and it is hard to see the truth, namely; that the stilling of all desires, the relinquishing of all attachments, the destruction of craving, dispassion, and cessation is Nirvana. If I were to teach the Dharma, others would not understand me, and that would be wearying and troublesome.

Seeing his hesitation, the gods implored him to teach, if only for the sake of the few who might be prepared and to help others know the truth of Reality. It was only at their urging that Buddha acquiesced and began his teaching mission to ‘Turn the Wheel of the Dharma.’ 

 

His very first Teaching was 'The Four Noble Truths’ and the very first ‘Truth’: ’Life is Dukkha (suffering).’ Suffering was inevitable and inherent in this world, and without awakening to this Truth, no one would ever be interested in the Teaching of freedom from suffering. (This is why Buddha was hesitant to teach.) 

 

If one were not clear that every life was limited and all beings and things were bound to the wheel of cause and effect, a wheel held by time, that they were going to die and lose everything and everyone, then they would be primarily motivated to seek pleasure and/or fulfill their various desires. Buddha did not teach ‘Buddhism,’ for the sake of any kind of fulfillment of the 'self'; rather, he taught the transcendence of 'self.' Buddha taught that a person must first discover that the ‘Truth’ of life is inevitable suffering because only then, impressed with the suffering nature of all of existence, would they ever be moved to practice the Way. (See: The Cure of the Mustard Seed)

An Example from the Wheel of Life: 

The image above displays only the center of the Wheel of Life, which shows people rising up to the pure realms by doing good deeds, helping each other, giving to others, and practicing as monks. However, because the fruits of every action are limited, the fruits of their actions are eventually exhausted. Then, they fall from their exalted state. This is why it is called the 'Wheel of Life,’ it is always turning like a wheel where what was up turns into what is down, and what is down becomes up; on and on it goes. This is why there are Buddhas shown to the upper right and upper left of the image, indicating that the Buddha’s teaching is not merely a benign mortal teaching of how to succeed in life (on the wheel); instead, it is a Transcendental Teaching, and its Truth exists outside and beyond the Wheel of Life.

Everything I have written is done in recognition of this Wheel. . .

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