#bodhisattva path

Buddhism is a spiritual and philosophical tradition that originated in India around the 5th century BCE with the teachings of Siddhartha Gautama, known as the Buddha. Buddhism encompasses a wide range of beliefs, practices, and schools of thought, but at its core, it is concerned with understanding the nature of suffering, the path to its cessation, and the ultimate realization of enlightenment.

Key Themes in the Philosophy of Buddhism:

The Four Noble Truths:

Dukkha (Suffering): The first noble truth is the recognition that life is permeated by dukkha, often translated as suffering, dissatisfaction, or stress. This includes both the obvious sufferings of pain, aging, and death, as well as more subtle forms of mental unease and dissatisfaction.

Samudaya (Origin of Suffering): The second noble truth identifies the cause of suffering as tanha (craving or desire) and ignorance (avidya). This craving is not only for physical pleasures but also for existence, non-existence, and various forms of attachment.

Nirodha (Cessation of Suffering): The third noble truth asserts that it is possible to end suffering by extinguishing its causes, namely craving and ignorance. This state of cessation is known as Nirvana, which represents the ultimate liberation from the cycle of rebirth and suffering.

Magga (Path to the Cessation of Suffering): The fourth noble truth outlines the path to the cessation of suffering, known as the Noble Eightfold Path. This path provides a practical guide to ethical living, mental discipline, and wisdom.

The Noble Eightfold Path:

Right Understanding (Samma Ditthi): This involves understanding the true nature of reality, particularly the Four Noble Truths.

Right Intention (Samma Sankappa): Cultivating intentions of renunciation, goodwill, and harmlessness.

Right Speech (Samma Vaca): Speaking truthfully, avoiding gossip, lies, and harmful speech.

Right Action (Samma Kammanta): Acting in ways that are ethical and non-harmful, following principles like non-violence and honesty.

Right Livelihood (Samma Ajiva): Engaging in work that does not harm others and is ethically sound.

Right Effort (Samma Vayama): Cultivating positive states of mind and preventing unwholesome states.

Right Mindfulness (Samma Sati): Maintaining awareness of thoughts, feelings, and actions, leading to greater self-understanding and wisdom.

Right Concentration (Samma Samadhi): Developing deep states of meditation that lead to profound insights and the cultivation of wisdom.

The Three Marks of Existence:

Anicca (Impermanence): Everything in life is in a constant state of flux. All phenomena are transient, and clinging to anything as permanent leads to suffering.

Dukkha (Suffering): Suffering is an inherent part of existence, arising from the impermanent and unsatisfactory nature of life.

Anatta (Non-Self): There is no permanent, unchanging self or soul (atman). The belief in a permanent self is an illusion that contributes to suffering.

Karma and Rebirth:

Karma (Action and Consequence): Karma refers to the moral law of cause and effect, where intentional actions lead to corresponding consequences. Good actions lead to positive results, and bad actions lead to negative outcomes, both in this life and future lives.

Rebirth (Samsara): Buddhism teaches that beings are trapped in a cycle of birth, death, and rebirth (samsara), driven by karma and craving. The ultimate goal is to escape this cycle by attaining Nirvana.

Nirvana:

Liberation from Suffering: Nirvana is the ultimate goal in Buddhism, representing the cessation of all suffering, the end of the cycle of rebirth, and the realization of ultimate truth. It is a state of peace, liberation, and enlightenment.

Beyond Dualities: Nirvana transcends all dualities and conceptual distinctions, including the dichotomy of existence and non-existence.

Meditation and Mindfulness:

Central Practices: Meditation (bhavana) and mindfulness (sati) are central practices in Buddhism, aimed at cultivating concentration, insight, and mental clarity. These practices help individuals develop a deep understanding of the nature of reality and the mind.

Vipassana and Samatha: Two main types of meditation in Buddhism are Vipassana (insight meditation), which focuses on gaining insight into the true nature of reality, and Samatha (calm-abiding meditation), which develops concentration and tranquility.

The Middle Way:

Avoiding Extremes: The Buddha taught the Middle Way as a path that avoids the extremes of self-indulgence and self-mortification. It represents a balanced approach to spiritual practice that leads to enlightenment.

Practical Wisdom: The Middle Way also refers to the balanced application of wisdom in everyday life, guiding ethical conduct and mental development.

Dependent Origination (Pratītyasamutpāda):

Interconnectedness of All Phenomena: Dependent origination is the principle that all phenomena arise in dependence upon other phenomena. This interconnectedness means that nothing exists independently, and everything is part of a complex web of cause and effect.

Causality and the Cycle of Suffering: Understanding dependent origination is key to understanding the cycle of suffering (samsara) and how to break free from it.

Ethical Conduct:

The Five Precepts: Buddhism provides a set of ethical guidelines known as the Five Precepts, which include abstaining from killing, stealing, sexual misconduct, lying, and intoxication. These precepts help cultivate moral discipline and support the path to enlightenment.

Compassion and Loving-Kindness (Metta): Compassion (karuna) and loving-kindness (metta) are central ethical values in Buddhism, encouraging individuals to act with care and concern for the well-being of others.

Schools of Buddhist Philosophy:

Theravada Buddhism:

Focus on Early Teachings: Theravada, also known as the "Teaching of the Elders," adheres closely to the early teachings of the Buddha and emphasizes individual liberation through wisdom and ethical conduct.

Arhat Ideal: The goal in Theravada is to become an Arhat, an enlightened being who has attained Nirvana and is free from the cycle of rebirth.

Mahayana Buddhism:

Great Vehicle: Mahayana, or the "Great Vehicle," offers a broader interpretation of the Buddha's teachings and emphasizes the Bodhisattva path, where practitioners strive to attain enlightenment for the benefit of all beings.

Emptiness (Shunyata): Mahayana philosophy introduces the concept of emptiness, which suggests that all phenomena are empty of inherent existence, highlighting the interdependence and impermanence of all things.

Vajrayana Buddhism:

Diamond Vehicle: Vajrayana, or the "Diamond Vehicle," is an esoteric form of Buddhism that incorporates rituals, mantras, and meditation practices aimed at achieving rapid enlightenment. It is closely associated with Tibetan Buddhism.

Tantric Practices: Vajrayana involves complex tantric practices that are believed to transform the mind and body, leading to enlightenment.

So I feel like before I answer this, I need to disclaim that some of the following is what I have personally witnessed and some of it is what Lucifer has told me. But I recognize that I am currently, and in some ways always be, only at a certain level of understanding of what he tells me sometimes. There's also a difference between how I perceive things, Buddhism's perceptions in its many cosmological frameworks, and how Lucifer perceives things.

With that said, my understanding is that Lucifer is on the Bodhisattva Path himself. He is able to more directly connect with bodhisattvas in some ways than we are as humans. He has also suggested to me that he is more familiar or friendlier with bodhisattvas whose work involves asuras or demons, much like himself. This is believable because he has literally handed me over to the bodhisattvas who are worshipped at the zendo I now attend, including one he is apparently chummy with.

I view my relationship with Lucifer as two beings in partnership on the bodhisattva path. I believe that our mutual devotion to each other creates good merit. Even though Lucifer's pathway can be slower or vaster in some ways, like hundreds of mountains coming into change overtime, than mine as a human, I 100% believe he will one day become a bodhisattva even if it isn't in my lifetime.

The Buddha tells us that the world we live in is a world of turbidities, filled with vices, perils, afflictions, and suffering.  To serve as bodhisattvas in this world is extremely difficult because there are obstacles, such as bad people, temptations, and negative influences. When we face those adversities, it’s difficult to carry out spiritual practice and be sincere, upright, honest, or maintain our faith.  Afflictions arise in our heart which can weaken our resolve to walk the spiritual path.  

The Buddha worries for us newly aspired bodhisattvas, people who aspire to spiritual cultivation, help people in suffering, and pass on the Buddha’s wonderful teachings.  Living in the world of turbidities, newly aspired bodhisattvas are like budding sprouts grown in the wild subject to the trials of the elements, insects, animals, etc.  To ensure that our journey on the Bodhisattva Path will be smooth and without obstacles, the Buddha teaches us the four rules for peaceful practice to protect us from harm.

The world is complex and always changing, newly aspired bodhisattvas have not developed the wisdom to deal with difficult people or solve complicated matters yet, so the way for us to cultivate at this stage is to learn to avoid troubles or negative influences so that we do not give rise to afflictions, which might cause us to lose faith or being led astray.

The first rule for peaceful practice concerns our conduct.  As our aspiration is to help people in suffering, we have to be friendly and approachable and make people feel at ease and happy around us.  Doing this requires us to practice the Dharma through our conduct.  If we can show people how the Dharma has helped us become a better person and be happy, they will be interested in the Dharma and want to learn more about it.  In addition, we need to take the initiative to go to people in need, help them, and alleviate their suffering.

The second rule for peaceful practice concerns our speech.  We must be very prudent when we talk and try not to make mistakes in our speech.  We want to be sincere and trustworthy so we speak what’s true and fulfill the promises we’ve made to people.  Sometimes words can be like a knife hurting people’s feelings.  So, we learn to be gentle and kind in our words and speak in ways that can comfort people and make them feel calm and peaceful.  If people don’t accept what we say or have misunderstood us, we need to repent and self-reflect to see whether we’ve said something wrong, and be more careful the next time.

The third rule for peaceful practice concerns our heart and mind.  We wish to exert a positive influence on people.  To do this, we need to first take good care of our heart and mind by staying away from greed, anger, ignorance, arrogance, and doubt.  If we are greedy and self-centered, how can we be generous and help people?  If we have a bad temper, people will be scared of us, and if we’re arrogant, people will not like us; how can we be friendly and approachable?  After we’ve learned the Dharma and use it to purify our heart, the transformation of our heart will be reflected on our conduct.  We learn to serve selflessly without asking for anything in return, and are grateful for the opportunity to serve.  In removing greed, anger, ignorance, arrogance, and doubt from our heart, we will feel free, at ease, and joyous.

The fourth rule for peaceful practice is to nurture loving-kindness and compassion.  Our aspiration is to help all living beings.  To strengthen our aspiration, we need to keep nurturing loving-kindness and compassion in us.  Loving-kindness is to give people happiness.  Compassion is to alleviate people’s suffering.  These are the core spirit of being a bodhisattva.

The greatest way to repay the kindness of our parents, all living beings, Mother Nature, and the Three Jewels is to walk the Bodhisattva Path—dedicating ourselves to benefiting others and alleviating suffering.

For like the supreme substance of the alchemists, It takes the impure form of human flesh And makes of it the priceless body of a buddha. Such is bodhichitta (mind of enlightenment): we should grasp it firmly!

Shantideva (1:10)

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Warriors of the Heart: The Bodhisattva Path (Online) - Clear Sky Meditation Centre