Four Noble Truths of Buddhism. The Eightfold Path of the Buddha

Hello dear readers!

Today you will get acquainted with one of the fundamental teachings in Buddhism, which underlies the philosophy of all its schools. The Four Truths of Buddhism is what it is called, but Buddhist adepts prefer a more exalted name: the four noble truth.

Starting point

The five novices first learned them from over 2,500 years ago. It was in the Deer Grove of Benares, in northeastern India.

Siddhartha Gautama shared with the companions with whom he had previously practiced,creedthat was revealed to him after gaining enlightenment. That's how it happenedemergence of Buddhism.

This first sermon, also called the Benares Discourse, is called the Dharmachakra Pravartana Sutra in the anthology of Buddhism, which means the Sutra of the Turning of the Wheel of Teaching.

The canonical source briefly highlights the basic Buddhist principles. Here is what the Buddha said to the monks: “There are two excesses that novices should not allow.

The first of these is a vulgar and low adherence to lust. And the second is a heavy and senseless exhaustion of oneself.

What are the ways to achieve knowledge, tranquility, understanding, enlightenment? It will only lead to them.

Then he told them the gist chatvari aryasatyani – four noble truths, and once again reminded of the importance of the eightfold path, which in Buddhism is also called the middle path, since it lies between two extremes.

Four axioms

Let's take a closer look at the four postulates that, according to Shakyamuni, are at the core of being. He told his fellow believers that only by clearly realizing them did he gain the assurance that he had attained "unsurpassed supreme enlightenment."

The Buddha also noted that the comprehension of this philosophy is difficult to perceive and understand, that simple reasoning cannot come to it, and it will be revealed only to the wise. Pleasure captivated and bewitched everyone in this world, he said. We can say that there is a cult of pleasure.

Those who admire him so much will not be able to understand the conditioning of everything that exists. They will not understand the rejection of the causes of rebirth, and nirvana. But still there are people "whose eyes are only slightly powdered with dust." Here they can understand.

For the first time, these axioms reached the Russian-speaking reader in 1989 in the interpretation of the Russian translator and buddhologist A.V. Parybka.

1) The first postulate is that there is life suffering – dukkha. The difficulty of translating this term lies in the fact that in our mentality suffering is understood as some kind of severe physical illness or powerful negative manifestations at the mental level.

Buddhism, on the other hand, considers suffering more broadly: it is both pain associated with birth, illness, misfortune or death, as well as constant dissatisfaction with life in the pursuit of satisfying constantly changing desires, many of which are almost impossible to fulfill.

Impossible:

• don't get old
• live forever,
• take with you the accumulated wealth after death,
• always be with the one you love,
• don't face bad things.

The list can be continued indefinitely. Such is the imperfection of human existence, which leads to constant dissatisfaction. This word more accurately conveys the meaning of the Pali "dukkha".

2) A person is not able to change the existing state of things, but he is quite capable of changing his attitude towards it.

He can do this only by realizing the cause of dukkha. The second truth that the Buddha revealed to the ascetics was that cause suffering is ignorance, which leads to the emergence of an irrepressible desires have everything at once.

There are three types of thirst:

• Desire to enjoy the five senses.
• The desire to live long or forever.
• Desire for self-destruction.

If everything is clear with the first two, then the third desire requires explanation. It is based on an incorrect materialistic idea of ​​your real "I". Those who are attached to their "I" think that it is irretrievably destroyed after death and is not connected by any reasons with the periods before and after it.

Desire is stimulated:

• visible forms,
• sounds,
• smell,
• taste,
• bodily sensations,
• ideas.

If all this is pleasant, then the person who experiences the above begins to feel attachment to him, which leads to future birth, aging, sorrow, crying, pain, sorrow, despair and death. Everything is interconnected in this world. This describes suffering in its entirety.

Thanks to the second noble truth, it becomes clear that the seeming injustice of our destiny is the result of partly arising in this life, and partly in our previous forms of existence.

The actions of the body, speech and mind determine the formation of the karmic process, which actively influences the formation of destiny.

At the same time, it should be borne in mind that there are no real “I” passing through the raging sea of ​​rebirths, but there is a stream of constantly changing dharmas, which, as a result of their evil or good essence and activity, manifest themselves in different places as faceless creatures, then people, then animals or others. entities.

3) However, there is still hope. In the third truth, the Buddha states that suffering can be ended. To do this, you need to give up a passionate desire, renounce and free yourself from it, stop and leave all thoughts about this thirst.

You just need to correctly realize the nature of what you want as impermanent, unsatisfactory and impersonal, realize your restless desire as a disease. This desire can be quenched by following the aforementioned middle path.

4) When thirst dies away, attachment will also stop, which means that the karmic process will stop, which will no longer lead to birth, therefore, it will relieve aging, all forms of suffering and death.

After that, only the highest peace awaits the person, the end of the karmic process, the lack of grounds for a new birth, detachment, which is called nirvana. The person no longer experiences either physical or mental pain. The attraction is obvious.

The Buddha was able to avoid the two extremes in life, hedonism and asceticism, and achieve enlightenment by following the middle path. He outlined its stages to his followers as the fourth immutable truth.

The Noble Eightfold Path is sometimes misunderstood, thinking that its stages should be taken in turn, practicing the correct ones:

1. understanding,
2. thinking,
3. speech,
4. activity,
5. earning a living,
6. an effort,
7. awareness,
8. concentration.

But in fact, you need to start with the right moral attitudes - sila (3-5). Lay Buddhists generally follow the Buddha's five moral precepts, which are also called virtues, vows, or vows:

• do not harm the living and do not kill;
• do not appropriate what belongs to others;
• refrain from indecent sexual behavior;
• do not lie or abuse someone's trust;
• do not use drugs that cloud the mind.

After that, you should systematically train your mind by practicing right concentration (6-8).

Carefully prepared in this way, a person acquires a mind and character receptive to right understanding and thinking (1-2), that is, becomes wise. However, it is impossible to set off on the path without having at least a minimal understanding of the same suffering, which is why understanding tops this list.

At the same time, it completes it when all of the above successfully completed actions lead a person to an understanding of everything that exists “as is”. Without this, it is impossible to become righteous and plunge into nirvana.

This path is free from suffering, it provides a person with pure vision and you need to go through it yourself, because the buddhas are great teachers, but they cannot do it for someone else.

Conclusion

On this, friends, we say goodbye to you today. If the article was useful to you, recommend it for reading on social networks.

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sitai Vietnamese: Tứ Diệu Đế

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Four noble truths (chatvari aryasatyani), four truths of the Holy- one of the basic teachings of Buddhism, which is followed by all its schools. Four noble truths Buddha Shakyamuni himself formulated and they can be summarized as follows: there is suffering; there is a cause of suffering - desire; there is a cessation of suffering - nirvana; there is a path leading to the cessation of suffering, the eightfold path.

They are given in the very first sermon of the Buddha, the Sutra of Launching the Wheel of Dharma.

The First Noble Truth About Suffering

And here, O brothers, is the noble truth about the beginning of suffering. True! - that germ of suffering lies in a thirst that dooms to rebirth, in this insatiable thirst that attracts a person now to one thing, then to another, is connected with human delights, in the lust of passions, in lust future life, in lust for the renewal of the present. This, brethren, is the noble truth about the beginning of suffering.

Thus, the cause of dissatisfaction is thirst ( tanha), which leads to uninterrupted abiding in samsara. Satisfaction of desires is very fleeting and after a short time leads to the emergence of new desires. Thus, a vicious cycle of satisfying desires is obtained. The more desires cannot be satisfied, the more suffering grows.

The source of bad karma often lies in attachment and hatred. Their consequences lead to dissatisfaction. The root of attachment and hatred is in ignorance, ignorance of the true nature of all beings and inanimate objects. This is not just a consequence of insufficient knowledge, but a false worldview, an invention of the complete opposite of truth, an erroneous understanding of reality.

The Third Noble Truth of Cessation

The truth about the cessation of dukkha (dukkha nirodha(Skt. निरोध, nirodha IAST ), Pali dukkhanirodho (nirodho - "cessation", "fading", "suppression")). The noble truth about the cessation of restless dissatisfaction: "It is a complete calm [of unrest] and cessation, renunciation, detachment, it is a liberation with a distance from that very craving (liberation-detachment)."

The state in which there is no dukkha is achievable. The elimination of the defilements of the mind (unnecessary attachments, hatred, envy and intolerance) is the truth of the state beyond "suffering". But it's not enough just to read about it. To understand this truth, one must use meditation in practice to clear the mind. How to implement this in Everyday life says the fourth truth.

Some of the monks who traveled with the Buddha misunderstood the third truth as a complete renunciation of all desires in general, self-torture and complete restriction of all needs, so the Buddha in his speech warns against such an interpretation (see quote below). After all, even the Buddha himself had desires to eat, drink, dress, comprehend the truth, and so on. That is, it is important here to separate the right desires from the wrong ones, and follow the "middle way", without going to extremes.

The Fourth Noble Truth of the Path

The truth about the path leading to the cessation of dukkha (dukkha nirodha gamini patipada marga(Skt. मार्ग, marga IAST , literally "path"); Pali dukkhanirodhagāminī paṭipadā (gāminī - "leading to", paṭipadā - "path", "practice")).

And here, O brethren, is the noble truth about the path leading to the quenching of all sorrow. True! - that is the noble Eightfold Path - true view, true intention, true speech, true deeds, true way of life, true diligence, true reflection, true concentration. Such, O monks, is the noble truth about the path leading to the quenching of all sorrow.

To follow the "middle way" means to keep the golden mean between the physical and spiritual world, between asceticism and pleasures; means not to go to extremes.

And so the All-Good One turned to the five monks around him and said: There are two extremes, O brothers, which one who has renounced the world should not follow. On the one hand, there is an attraction to things, the whole charm of which depends on passions and on everything else, on sensuality: this is a low path of lust, unworthy, unworthy for one who has distanced himself from worldly seductions. On the other hand, the path of self-torture, unworthy, painful, fruitless. There is a middle path: O brothers, far from those two extremes, proclaimed by the Perfect - the path that opens the eyes, enlightens the mind and leads that path to spiritual peace, to sublime Wisdom, to the perfection of awakening, to Nirvana! What is the middle path, O monks, - the path far from both extremes, proclaimed by the Perfect, which leads to Perfection, to sublime Wisdom, to peace of mind, to perfect awakening, to Nirvana? True! That is the Eightfold Noble Path: True View, True Intention, True Speech, True Action, True Livelihood, True Diligence, True Contemplation, True Concentration.

Denial of the Four Noble Truths

Heart Sutra, which is followed by a number of Mahayana schools, denies the four noble truths (“there is no suffering, no cause of suffering, no cessation of suffering, no path”), which, as E. A. Torchinov points out, sounded blasphemous or even shocking to the followers of Hinayana who lived during the emergence and development of the Mahayana

The ultimate goal of Buddhism is deliverance from suffering and reincarnation. The Buddha said: "Both in the past and in the present, I say only one thing: suffering and the annihilation of suffering." Despite the negative initial position of this formula, the goal set in it also has a positive aspect, because it is possible to put an end to suffering only by realizing one's human potential for kindness and happiness. One who attains the state of complete self-realization is said to have attained nirvana. Nirvana is the greatest good in Buddhism, the ultimate and highest good. It is both a concept and a state. As a concept, it reflects a certain vision of implementation human capabilities, outlines the contours and forms of an ideal life; as a state, over time, it is embodied in a person striving for it.

The desire for nirvana is understandable, but how to achieve it? The answer is partially contained in the previous chapters. We know that a righteous life is highly valued in Buddhism; to live virtuously is a necessary condition. However, some scientists reject this idea. They argue that accumulating merit through doing good deeds actually prevents the attainment of nirvana. Good deeds, in their opinion, create karma, and karma leads to a series of rebirths. Then, they reason, it follows that in order to achieve nirvana it is necessary to transcend karma and all other considerations of ethics. There are two problems with this understanding of the issue. First, why, if a virtuous act is an obstacle to nirvana, do the sacred texts constantly call for the performance of good deeds? Second, why do those who have attained enlightenment, such as the Buddha, continue to live a highly moral life?

The solution to these problems is possible if a highly moral life is only a part of achieved by man perfection necessary for immersion in nirvana. Then, if virtue (strength, Skt. - sila) is one of the main elements of this ideal, then it cannot be self-sufficient and needs some kind of addition. This other necessary element is wisdom, the ability to perceive (panya, Skt. prajya). "Wisdom" in Buddhism means a deep philosophical understanding of the human condition. It requires an insight into the nature of reality, achieved through long and deep reflection. This is one type of gnosis, or direct realization of the truth, which deepens over time and eventually culminates in the enlightenment experienced by the Buddha.

1. The truth of suffering (dukkha).

But, monks, what is the Noble Truth of suffering? Birth is suffering, aging is suffering, sickness is suffering, death is suffering. Pain, grief, sorrow, sadness, despair is suffering. Union with the unlovable is suffering, separation from the beloved is suffering. The unattainability of the desired is suffering. Thus, the five states (skandhas) of personality are suffering.

So, nirvana is the unity of virtue and wisdom. The relationship between them in the language of philosophy can be expressed as follows: both virtue and wisdom are “necessary” conditions for nirvana, the presence of only one of them is “not enough”. Only together they make it possible to reach nirvana. In one of the early texts, they are compared with two hands, washing and cleansing each other, a person deprived of one of them is imperfect (D.i.124).

If wisdom is indeed an absolutely necessary companion of virtue, what does a person need to know in order to achieve enlightenment? To know the truth perceived by the Buddha on the night of enlightenment and subsequently set forth in the first sermon, which he delivered in a deer park near Benares. This sermon speaks of four points known as the Four Noble Truths. They state that: 1) life is suffering, 2) suffering is generated by desire or craving for pleasure, 3) suffering can be stopped, 4) there is a way leading to getting rid of suffering. Sometimes, as an illustration of the relationship between them, a comparison is made with medicine, while the Buddha is compared with a healer who found a cure for the ailment of life. Firstly, he diagnoses the disease, secondly, he explains its cause, thirdly, he determines the remedies for it, and fourthly, he proceeds to treatment.

American psychiatrist M. Scott Peck opens his best-selling book The Road Less Traveled with the words: "Life is hard." Speaking of the First Noble Truth, he adds: "This is a great truth, one of the greatest truths." Known in Buddhism as the "Truth of Suffering", it became the cornerstone of the Buddha's teachings. According to this truth, suffering (dukkha, Skt. - duhkha) is an integral part of life, and defines the state of a person as a state of "dissatisfaction". It includes many kinds of suffering, beginning with the physical, such as birth, aging, sickness, and death. Most often they are associated with physical pain, and there is a much more serious problem - the inevitability of repeating this cycle in each subsequent life, both for the person himself and for his loved ones. People are powerless in the face of these realities and, despite the latest discoveries in medicine, are still subject to illness and accidents due to their bodily nature. In addition to physical pain, the truth of suffering indicates its emotional and psychological forms: "grief, sorrow, sadness and despair" . They can sometimes present more painful problems than physical suffering: few people have a life without grief and grief, while there are many severe psychological conditions, such as chronic depression, which cannot be completely eliminated.

In addition to these obvious examples, the Truth of Suffering mentions a more subtle form of suffering that can be defined as "existential." This follows from the statement: “The unattainability of what is desired is suffering”, that is, failure, disappointment, the collapse of illusions experienced when hopes do not come true and reality does not correspond to our desires. The Buddha was not a pessimist and, of course, he knew from his own experience when he was a young prince that there can be pleasant moments in life. The problem, however, is that Good times do not last forever, sooner or later they go away or a person gets bored with what seemed new and promising. In this sense, the word dukkha has a more abstract and deeper meaning: it indicates that even a life devoid of hardships may not bring satisfaction and self-realization. In this and many other contexts, the word "dissatisfaction" expresses the meaning of "duhkha" more accurately than "suffering."

The truth of suffering makes it possible to reveal what is the main reason why human life does not bring complete satisfaction. The statement that "the five skandhas of personality are suffering" refers to the teaching given by the Buddha in the second sermon (Vin.i.13). We list them: the body (rupa), sensation (vedana), images of perception (samjna), desires and drives (sanskar), consciousness (vijnana). There is no need to consider each in detail, since it is not so much what is included in this list that is important to us, as what is not included. In particular, the doctrine makes no mention of the soul or "I", understood as an eternal and unchanging spiritual entity. This position of the Buddha departs from orthodox Indian religious tradition Brahmanism, which claimed that every person has an eternal soul (Atman), which is either part of the metaphysical absolute - Brahman (an impersonal deity), or identical to it.

The Buddha said that he did not find evidence of the existence of either the human soul (Atman) or its cosmic counterpart (Brahman). On the contrary, his approach - practical and empirical - is closer to psychology than to theology. His explanation of human nature, which is formed from five states, is much like explaining the structure of a car, consisting of wheels, gearbox, engine, steering, body. Of course, unlike scientists, he believed that the moral essence of a person (which can be called "spiritual DNA") survives death and incarnates again. Claiming that the five states of personality are suffering, the Buddha pointed out that human nature cannot become the basis of permanent happiness. Since the human being is made up of five ever-changing "attributes", sooner or later suffering will inevitably arise, just as a car eventually wears out and breaks down. Suffering is thus woven into the very fabric of our being.

The content of the Truth of Suffering is partly explained by the fact that the Buddha saw the first three signs - the old man, the leper, and the dead - and realized that life is full of suffering and unhappiness. Many, turning to Buddhism, find that its assessment of the human condition is pessimistic, but Buddhists believe that their religion is not pessimistic or optimistic, but realistic, that the Truth of suffering only objectively states the facts. If she seems pessimistic, it is due to the long-standing tendency of people to avoid unpleasant truths and "look for the bright side in everything." That is why the Buddha noted that the Truth of suffering is extremely difficult to understand. It is like a person realizing that he is seriously ill, which no one wants to admit, and that there is no cure.

If life is suffering, how does it arise? The second noble truth, the Truth of Origination (samudaya), explains that suffering arises from craving or "thirst for life" (tanha). Passion ignites suffering like fire fuels firewood. In his sermon (C.iv.19) the Buddha spoke of how all human experience is "blazing" with desires. Fire is an apt metaphor for desire, as it consumes what feeds it without being satisfied. It spreads quickly, moves to new objects and hurts, like unsatisfied desires.

2. The truth of arising (samudaya).

Here, O monks, is the Truth of the origin of suffering. This lust for life, attachment to illusory earthly values ​​(tanha), which leads to rebirth, is associated with a violent delight in form. 1) sensual pleasures, 2) thirst for "prosperity", being, 3) thirst for "destruction", non-existence.

It is the desire to live, to enjoy life, that is the cause of rebirth. If we continue to compare the five "attributes" of a person with a car, then desire is the fuel that sets it in motion. Although rebirth is generally thought to occur from life to life, it also happens moment to moment: a person is said to be reborn in seconds if these five elements change and interact, driven by the desire for pleasurable experiences. The continuity of man's existence from one life to another is simply the result of the accumulated power of desire.

The truth of arising states that craving manifests itself in three main forms, the first of which is the craving for sensual pleasures. It takes the form of a desire for pleasure through objects of perception, such as pleasant tastes, sensations, smells, sounds. The second is the desire for "prosperity". It is about the deep, instinctive longing for existence that propels us into new lives and new experiences. The third type of manifestation of passionate desire is the desire not for possession, but for “destruction”. This is the reverse side of the thirst for life, embodied in the instinct of denial, the rejection of what is unpleasant and undesirable. The desire for destruction can also lead to self-denial and self-denial.

Low self-esteem and thoughts like “I can’t do anything” or “I’m a failure” are manifestations of such an attitude directed at oneself. In extreme forms, it can lead to physical self-destruction, such as suicide. Physical self-torture, which the Buddha eventually abandoned, can also be seen as a manifestation of self-denial.

So does this mean that any desire is evil? One must be very careful in approaching such conclusions. Although the word tanha is often translated as "desire" (desire), it has a narrower meaning - desire, in a sense perverted by excess or bad purpose. It is usually directed towards sensual arousal and pleasure. However, not all desires are like this, and Buddhist sources often speak of positive desires (chanda). To strive for a positive goal for yourself and for others (for example, to achieve nirvana), to wish happiness to others, to want the world that remains after you to become better - these are examples of positive and beneficial desires that are not defined by the concept of "tanha".

If bad desires restrain and fetter a person, then good ones give him strength and freedom. To see the difference, let's take smoking as an example. The desire of a heavy smoker to smoke another cigarette is tanha, since it is aimed at nothing more than momentary pleasure, obsessive, limited, cyclical, and will lead to nothing but another cigarette (and as a side effect - to poor health). On the other hand, the desire of a heavy smoker to quit smoking will be beneficial, as it will break the vicious circle of an obsessive bad habit, and will serve to promote health and well-being.

In the Truth of Origination, the tanha represents the "three roots of evil" mentioned above - passion, hatred and delusion. In Buddhist art, they are depicted as a rooster, a pig and a snake, rushing in a circle in the center of the "wheel of life", which we spoke about in the third chapter, while they form a circle - the tail of one holds in the mouth of the other. Since the thirst for life generates only another desire, rebirths form a vicious cycle, people are born again and again. How this happens is explained in detail by the theory of causation, which is called patikka-samuppada (Sanskrit - pratitya-samutpada - dependent origination). This theory explains how desire and ignorance lead to a chain of rebirths consisting of 12 stages. But for us now it is more important not to consider these stages in detail, but to understand the underlying main principle, which refers not only to human psychology, but also to reality in general.

3. Truth of cessation (nirodha).

Here, O monks, is the Truth of the cessation of suffering. This is the renunciation of the thirst for life (tanha), the withdrawal from it, the renunciation of it, the liberation from it, the deliverance from attachment to it.

In the most in general terms the essence of this theory is that every effect has a cause, in other words, everything arises in interdependence. According to this, all phenomena are part of a causal chain, nothing exists independently, in and of itself. Therefore, the Universe is not a collection of static objects, but a plexus of causes and effects that is in constant motion. Moreover, just as a person's personality can be completely decomposed into five "attributes", and all phenomena can be reduced to their constituent components without finding any "essence" in them. Everything that arises has three signs of existence, namely: misunderstanding of the frailty of earthly life (dukkha), variability (anigga) and lack of self-existence (anatta). "Deeds and things" are not satisfying, because they are impermanent (and therefore unstable and unreliable), because they do not have their own nature, independent of universal cause-and-effect processes.

It is obvious that the Buddhist universe is characterized primarily by cyclical changes: at the psychological level - the endless process of desire and its satisfaction; on the personal - a chain of deaths and rebirths; on the cosmic one - by the creation and destruction of galaxies. All this is based on the principles of the Patikka Samuppada theory, the provisions of which were later thoroughly developed by Buddhism.

The Third Noble Truth is the Truth of cessation (nirodha). It says that when you get rid of the thirst for life, suffering stops and nirvana comes. As we know from the story of the life of the Buddha, nirvana has two forms: the first occurs during life ("nirvana with a remainder"), and the second after death ("nirvana without a remainder"). Buddha reached nirvana at the age of 35 while sitting under a fig tree. When he was 80, he plunged into the last nirvana, from which there is no return through rebirth.

"Nirvana" literally means "extinguishing" or "blowing out", just like the flame of a candle goes out. But what exactly is "extinguishing"? Maybe this is the soul of a person, his "I", his individuality? It cannot be the soul, since Buddhism generally denies its existence. It is not “I” or self-consciousness, although nirvana certainly involves a radical change in the state of consciousness, freed from attachment to “I” and “mine”. In fact, the flame of the triad is extinguished - passion, hatred and delusion, which leads to reincarnation. Indeed, the simplest definition of "nirvana with a remainder" is "the end of passion, hatred and delusion" (C.38.1). This is a psychological and moral phenomenon, a transformed state of a person, which is characterized by peace, deep spiritual joy, compassion, refined and penetrating perception. Negative mental states and emotions, such as doubt, anxiety, worry, and fear, are absent in an enlightened mind. Some or all of these qualities are inherent in saints in many religions, to some extent, ordinary people may also possess some of them. However, the Enlightened Ones, like the Buddha or the Arhat, are inherent in full.

What happens to a person when he dies? There is no clear answer to this question in the early sources. Difficulties in understanding this arise precisely in connection with the last nirvana, when the flame of the thirst for life goes out, reincarnations stop and a person who has achieved enlightenment is not born again. The Buddha said that asking where the Enlightened One is after death is like asking where the flame goes when it is blown out. The flame, of course, does not "leave" anywhere, the combustion process simply stops. Getting rid of the thirst for life and ignorance is tantamount to cutting off the supply of oxygen necessary for combustion. However, one should not assume that the comparison with the flame means that "nirvana without a trace" is annihilation. The sources clearly indicate that such an understanding is erroneous, as well as the conclusion that nirvana is the eternal existence of the soul.

Buddha was against various interpretations nirvana, attaching primary importance to the desire to achieve it. He compared those who asked about nirvana to a person wounded by a poisoned arrow, who, instead of taking out the arrow, persistently asks meaningless questions in this situation about who released it, what was his name, what kind of family he was, how far he stood etc. (M.i.426). In full accordance with the Buddha's reluctance to develop this theme, early sources define nirvana primarily in terms of negation, i.e., as "the absence of desire," "suppression of thirst," "quenching," "extinguishing." Fewer positive definitions can be found, including such as "auspiciousness", "good", "purity", "peace", "truth", "distant shore". Some texts indicate that nirvana is transcendent, as "unborn, unarisen, uncreated and unformed" (Udana, 80), but it is not known how this should be interpreted. As a result, the nature of "nirvana without a trace" remains a mystery to all who have not experienced it. However, what we can be sure of is that it means the end of suffering and rebirth.

4. Truth of the path (magga).

Here, O monks, is the Truth of the path (magga), which leads to the cessation of suffering. This is the noble "eightfold path", which consists of 1) right view, 2) right thinking, 3) right speech, 4) right behavior, 5) right way of sustaining life, 6) right exertion of strength, 7) right memory, 8) correct concentration.

The Fourth Noble Truth - the Truth of the Path (magga, Skt. - marga) - explains how the transition from samsara to nirvana should take place. In the hustle and bustle of everyday life, few people stop to think about the most fulfilling way of life. These questions worried the Greek philosophers, and the Buddha also contributed to their understanding. He believed that the highest form of life is a life that leads to the improvement of virtue and knowledge, and the "eightfold path" defines a way of life with which this can be put into practice. It is also called the "middle way" because it passes between two extremes: a life of excess and strict asceticism. It includes eight steps, divided into three categories - morality, concentration (meditation) and wisdom. They define the parameters of human good and indicate where the sphere of human prosperity lies. In the category of "morality" (sila), moral qualities are improved, and in the category of "wisdom" (panya), intellectual qualities are developed. The role of meditation will be discussed in detail in the next chapter.

Although the "path" consists of eight parts, one should not think of them as stages that a person goes through, approaching nirvana, leaving them behind. On the contrary, the eight steps represent the paths of continuous improvement of "morality", "meditation" and "wisdom". "Correct views" means first the recognition of the Buddhist teachings, and then their empirical confirmation; "correct thinking" - commitment to the formation of correct attitudes; “correct speech” is speaking the truth, showing thoughtfulness and interest in conversation, and “correct behavior” is refraining from evil deeds such as killing, stealing or bad behavior (sensual pleasures). " The right way sustaining life” means refraining from acts that harm others; “correct application of forces” - gaining control over your thoughts and developing positive mindsets; “correct memory” is the development of constant understanding, “correct concentration” is the achievement of a state of the deepest peace of mind, which is the aim of various methods of concentration of consciousness and integration of the personality.

1. Right View Wisdom

2. Right thinking (panya)

3. Correct speech Morality

4. Right Conduct (Sila)

5. The right way to sustain life

6. Proper application of forces Meditation

7. Correct memory (samadhi)

8. Correct concentration

The Eightfold Path and its Three Parts

In this respect, the practice of the Eightfold Path is a kind of modeling process: these eight principles show how a Buddha will live, and by living like a Buddha, one can gradually become one. The Eightfold Path is thus a path of self-transformation, an intellectual, emotional and moral restructuring in which a person is reoriented from narrow, selfish goals to the development of the possibilities of self-realization. Through the pursuit of knowledge (panya) and moral virtue (sila), ignorance and selfish desires are overcome, the causes that give rise to suffering are eliminated, and nirvana sets in.

1. The Noble Truth of Suffering
2. The Noble Truth of the Origin of the Causes of Suffering
3. The Noble Truth of the Possibility of Ending Suffering and Its Causes
4. The Noble Truth of the Path That Leads to the End of Suffering

14th Dalai Lama (lecture) - University of Washington

In fact, all religions have the same motives for love and compassion. Although there are often very large differences in the field of philosophy, the underlying goal of improvement is more or less the same. Each religion has its own special methods. While our cultures naturally differ, our systems converge as the world grows ever closer due to improved communication, providing us with good opportunities to learn from each other. I think this is very useful.

Christianity, for example, has many practices for the benefit of mankind, especially in the fields of education and health. Buddhists can learn a lot here. At the same time, there are Buddhist teachings on deep meditation and ways of philosophical reasoning from which Christians could draw useful cultivation techniques. In ancient India, Buddhists and Hindus borrowed many positions from each other.

Since these systems are basically the same for the benefit of humanity, there is nothing wrong with learning from each other. On the contrary, it will help to develop respect for each other, help to promote harmony and unity. So I will talk a little about Buddhist ideas.

The root of the Buddhist doctrine is in the four noble truths: real suffering, its causes, the suppression of the latter, and the path to it. The four truths consist of two groups of effects and causes: suffering and its causes, the cessation of suffering and the ways of its realization. Suffering is like a disease. External and internal conditions that bring pain are the causes of suffering. The state of recovery from illness is the suppression of suffering and its causes. Medicines that cure ailments are the right ways.

The reasons for considering the effects (suffering and its suppression) before the causes (sources of suffering and ways) are as follows: first of all, we must establish the disease, the real torment, which is the essence of the first noble truth. Then it will no longer be enough just to recognize the disease. For in order to know what medicine to take, it is necessary to understand diseases. Hence, the second of the four truths are the causes or sources of suffering.

It will also not be enough to establish the causes of the disease, you need to determine whether it is possible to cure the ailment. This knowledge is precisely the third level, that is, that there is a correct suppression of suffering and its causes.

Now that the unwanted suffering has been identified, its causes established, then it has become clear that the disease can be cured, you are taking medicines which are remedies for the ailment. It is necessary to be sure of the paths that will lead to a state of liberation from suffering.

The most important thing is to immediately establish suffering. In general, there are three types of suffering: suffering from pain, suffering from change, and complex, pervasive suffering. Suffering from pain is what we usually think of as bodily or mental torment, such as a headache. The desire to be free from this type of suffering is characteristic not only of people, but also of animals. There are ways to avoid some form of such suffering, such as taking medication, putting on warm clothes, removing the source of the disease.

The second level, the suffering of change, is what we superficially perceive as pleasure, but it takes a closer look to understand the true essence of suffering. Take as an example what is usually considered a pleasure - buying a new car. When you purchase it, you are extremely happy, delighted and satisfied, but as you use it, problems arise. If the causes of pleasure were internal, then the more you use the cause of satisfaction, the correspondingly more your pleasure should increase, but this does not happen. As you get used to it more and more, you begin to experience displeasure. Therefore, the essence of suffering is also manifested in the suffering of change.

The third level of suffering serves as the basis for the first two. It represents our own mental and physical polluted complexes. It is called complex, pervasive suffering, because it pervades and applies to all types of rebirth of beings, is part of the basis of present suffering, and also causes future suffering. There is no way to get out of this type of suffering other than to stop the series of rebirths.

These three types of suffering are established at the very beginning. Thus, not only are there no feelings that would be identified with suffering, but also there are no external or internal phenomena, depending on which such feelings would arise. The combination of minds and mental factors is called suffering.

What are the causes of suffering? What does it depend on? Among these, karmic sources and disturbing emotions are the second of the four noble truths about the true cause of suffering. Karma or action consists of bodily, verbal and mental deeds. From the point of view of the present reality or essence, deeds are of three kinds: virtuous, non-virtuous and indifferent. Virtuous deeds are those that bring about pleasant or good consequences. Non-virtuous deeds are those that cause painful or bad consequences.

The three main disturbing passions are defilement, desire and hatred. They splash out and many other types of disturbing emotions, such as envy and dislike. In order to stop karmic actions, these disturbing passions, which act as a cause, must be stopped. If we compare karma and violent emotions, then the latter will be the main cause of suffering.

When you ask yourself whether it is possible to eliminate restless passions, you are already touching on the third noble truth, true cessation. If disturbing emotions were in the very nature of the mind, they could not be removed. For example, if hatred were in the nature of the mind, then we would feel the need for hatred for a long time, but this clearly does not happen. The same is true for attachment. Therefore, the nature of the mind, or consciousness, is not contaminated by defilements. Defilements are removable, fit to be eliminated from the ground, the mind.

It is clear that good relationships are the opposite of bad ones. For example, love and anger cannot occur simultaneously in the same person. As long as you feel anger towards some object, you will not be able to feel love in the same moment. Conversely, as long as you experience love, you cannot feel anger. This indicates that these types of consciousness are mutually exclusive, opposite. Naturally, as you become more inclined towards one type of relationship, the other will weaken and weaken. That is why, by practicing and multiplying compassion and love - the good side of the mind - you will automatically eradicate the other side of it.

Thus, it is established that the sources of suffering can be gradually eliminated. The complete disappearance of the cause of suffering is right cessation. This is the final liberation - this is the true, world-soothing salvation. This is the third of the four noble truths.

What path must you take in order to achieve this cessation? Since faults are predominantly due to the actions of the mind, the antidote must also be mental. Indeed, one must know about the ultimate existence of all phenomena, but the most important thing is to know the final state of the mind.

First you need to realize anew, directly and perfectly, the non-dual, absolute nature of the mind exactly as it is. This is the way of seeing. Then, at the next level, this perception becomes ordinary. This is already the path of meditation. But before these two levels, it is necessary to achieve a dual meditative stability, which is the unity of tranquility and special insight. Speaking in general terms, this must be done in order to have a forceful wise consciousness, for which it is necessary first of all to develop the stability of consciousness, called tranquility.

These are the levels of the path - the fourth noble truth, required for the realization of the third noble truth - the truth of cessation, which in turn eliminates the first two noble truths, namely: suffering and its causes.

The Four Truths are the core structure of Buddhist doctrine and practice.

Question: At least outwardly, there seems to be a difference between the Buddhist principle of elimination and the importance for the West of having a purpose in life, which implies that desire is good.

Answer: There are two types of desire: one is devoid of reason and mixed with violent passions, the second is when you look at the good as good and try to achieve it. Last type desires is correct given that any living person is involved in the activity. For example, to believe that material progress, based on the understanding that this progress serves humanity and, therefore, is good, is also true.

About 2,500 years ago, one of the greatest spiritual experiences known to mankind began. The Indian prince Siddhartha achieved a special state, Enlightenment, and formed one of the oldest world religions - Buddhism.

A little about Buddha

The legends about the early life of Prince Siddhartha are well known. He grew up in luxury, not knowing hardships and worries, until one day an accident forced him to face simple human suffering: illness, old age and death. At that moment, Siddhartha realized how illusory and impermanent is what people call "happiness." He went on a long solitary journey to find a way to put people out of their misery.

Information about the life of this person is based mainly on numerous legends, and there is very little accurate information. But for modern followers of Buddhism, the spiritual heritage of Gautama is much more important. In the teaching he created, the laws of earthly existence were explained, and the possibility of achieving Enlightenment was affirmed. Its main points can be found in the "Dharmachakra Launch Sutra" - a source that reveals in detail what are the main 4 truths of Buddhism, formed by Gautama.

One of the sutras says that in the entire history of mankind, about 1000 Buddhas (that is, those who have achieved Enlightenment) will appear on Earth. But Shakyamuni was not the first and had three predecessors. It is believed that a new Buddha will appear at the moment when the teaching formed by the previous one begins to decline. But all of them must perform twelve special feats, as Gautama did in his time.

The emergence of the doctrine of the 4 noble truths

The 4 Noble Truths of Buddhism are detailed in the Wheel of Dharma Launch Sutra, which has been translated into many languages ​​and is well known today. According to the surviving biographies of Shakyamuni, he gave the first sermons 7 weeks after Enlightenment to his ascetic companions. According to legend, they saw Gautama sitting under a tree surrounded by a bright glow. It was then that the provisions of the teaching were first voiced, which traditionally recognized as the main both early and modern Buddhism - 4 noble truths and the Eightfold Path.

The Truths of Buddhism in Brief

The 4 Noble Truths of Buddhism can be summarized in a few theses. Human life (more precisely, the chain of successive incarnations, Samsara) is suffering. The reason for this is all kinds of desires. Suffering can be stopped forever, and instead a special state is achieved - nirvana. To do this, there is a specific way, which is called Thus, the 4 truths of Buddhism can be briefly presented as a teaching about suffering, its origins and ways to overcome it.

First noble truth

The first statement is the truth about dukkha. From Sanskrit, this term is usually translated as "suffering", "anxiety", "dissatisfaction". But there is an opinion that such a designation is not entirely correct, and the word “dukkha” actually means the whole set of desires, addictions, which, according to sensations, are always painful.

Revealing the 4 noble truths of Buddhism, Shakyamuni argued that the whole life passes in anxiety and dissatisfaction, and this is the usual state of a person. “4 great streams of suffering” pass through the fate of each of the people: at birth, during illness, in old age, at the time of death.

In his sermons, the Buddha also singled out "3 great sufferings." The reason for the first of these is change. The second is suffering that aggravates others. The third is unifying. Speaking about the concept of "suffering", it should be emphasized that from the point of view of Buddhism, it includes any experiences and emotions of a person, even those that, according to generally accepted opinion, correspond to the idea of ​​happiness to the maximum.

Second noble truth

The 4 Truths of Buddhism in their second position tell of the origin of dukkha. The Buddha called the cause of the appearance of suffering "insatiable desire", in other words, desire. It is they who make a person stay in the cycle of samsara. And as you know, getting out of the chain of rebirth is the main goal of Buddhism.

As a rule, after the fulfillment of the next desire of a person, a feeling of peace visits for a short time. But soon a new need appears, which becomes a cause of constant concern, and so on ad infinitum. Thus, suffering has only one source - desires that arise all the time.

The desire to satisfy desires and needs is closely related to such an important concept in Indian philosophy as karma. It is a collection of thoughts and real actions of a person. Karma is something like the result of aspirations, but it is also the cause of new, future actions. It is on this mechanism that the cycle of samsara is based.

The 4 Truths of Buddhism also help explain the cause of bad karma. For this, 5 emotions were distinguished: attachment, anger, jealousy, pride and ignorance. Attachment and hatred caused by a misunderstanding of the true nature of phenomena (that is, a distorted perception of reality) is the main reason for the repetition of suffering for many rebirths.

The Third Noble Truth

Known as "the truth of the cessation of dukkha" and brings one closer to understanding Enlightenment. In Buddhism, it is believed that a state beyond suffering, completely liberated from desires and attachments, may well be achieved. This can be done through conscious intention, using the techniques described in detail in the last part of the teaching.

The facts of the peculiar interpretation of the third noble truth are known from the biography of the Buddha. The monks who joined his wanderings often understood this position as a complete renunciation of all, even vital desires. They practiced the suppression of all their physical needs and engaged in self-torture. However, Shakyamuni himself at a certain stage of his life refused such an "extreme" embodiment of the third truth. Revealing in detail the 4 truths of Buddhism, he argued that the main goal is to keep to the "middle path", but not to suppress absolutely all desires.

Fourth Noble Truth

Knowing what the 4 Truths of Buddhism are would be incomplete without an understanding of the Middle Way. The last, fourth position is devoted to the practice leading to the cessation of dukkha. It is it that reveals the essence of the doctrine of the Eightfold (or Middle) Path, which in Buddhism is understood as the only way to get rid of suffering. And sadness, anger and despair will inevitably be generated by all states of the mind, except for one - Enlightenment.

Following the Middle Way is understood as an ideal balance between the physical and spiritual components of human existence. Pleasure, excessive addiction and attachment to something is an extreme, as well as asceticism opposite to it.

In fact, the means proposed by the Buddha are absolutely universal. The main one is meditation. Other methods are aimed at using all the abilities of the human body and mind without exception. They are available to all people, regardless of their physical and intellectual capabilities. Much of the Buddha's practice and preaching was dedicated to developing these methods.

Enlightenment

Enlightenment is the highest goal of spiritual development recognized by Buddhism. The 4 noble truths and 8 steps of the Middle Way are a kind of theoretical and practical basis for achieving this state. It is believed that it has nothing to do with all available ordinary person sensations. Buddhist texts talk about Enlightenment quite generally, in the language of metaphors and with the help of But it is not possible to express it in any concrete way through the usual concepts.

In the Buddhist tradition, enlightenment corresponds to the term "bodhi", which literally means "awakening". It is believed that the potential to go beyond the usual perception of reality lies in every person. Once having gained Enlightenment, it is impossible to lose it.

Rejection and criticism of the doctrine

The 4 basic truths of Buddhism are a teaching common to all of its schools. At the same time, a number of Mahayana currents (Skt. "Great Vehicle" - one of the two largest directions along with Hinayana) adhere to the "Heart Sutra". As you know, she denies the 4 noble truths of Buddhism. Briefly, this can be expressed as follows: there is no suffering, which means that there is no reason for it, no cessation and no way for it.

The Heart Sutra is revered in Mahayana Buddhism as one of the main sources. It contains a description of the teachings of Avalokiteshvara, a bodhisattva (that is, one who has made the decision to become enlightened for the benefit of all living beings). The Heart Sutra is generally about the idea of ​​getting rid of illusions.

According to Avalokiteshvara, the basic tenets, which include the 4 noble truths, only give an attempt to explain reality. And the concept of suffering and its overcoming is only one of them. The Heart Sutra calls for understanding and accepting things as they really are. A true bodhisattva cannot perceive reality in a distorted way, therefore, he does not consider the idea of ​​suffering to be true.

According to some modern experts on the 4 truths of Buddhism, this is a late "additive" in the ancient version of the life story of Siddhartha Gautama. In their assumptions, they rely mainly on the results of the study of many ancient texts. There is a version that not only the doctrine of noble truths, but also several other concepts traditionally associated with Shakyamuni are not directly related to his life and were formed by his followers only centuries later.