The main truth of Buddhism is life. The Four Noble Truths of Buddhism - Briefly about the Buddha's Teachings

The Buddha's teachings were expressed in the form of the Four Noble Truths.

"The First Noble Truth states that the fundamental characteristic of human existence is duhkha, that is, suffering and disappointment. Disappointment is rooted in our reluctance to acknowledge the obvious fact that everything around us is not eternal, everything is transitory. “All things arise and pass away,” said the Buddha, and the idea that fluidity and changeability are the basic properties of nature is the foundation of his teaching. According to Buddhists, suffering arises when we resist the flow of life and try to hold on to certain stable forms, which, be they things, phenomena, people or thoughts, are still maya. The principle of impermanence is also embodied in the idea that there is no special ego, no special “I” that would be the constant subject of our changing impressions. Buddhists believe that our belief in the existence of a separate individual "I" is another illusion, another form of maya, an intellectual concept devoid of connection with reality. If we adhere to such views, like any other stable categories of thinking, we will inevitably experience disappointment.

Second Noble Truth explains the cause of suffering, calling it trishna, that is, “clinging,” “attachment.” This is a meaningless attachment to life, arising from ignorance, which Buddhists call avidya. Due to our ignorance, we try to divide the world we perceive into separate independent parts and thus embody the fluid forms of reality in fixed categories of thinking. As long as we think like this, we will experience disappointment after disappointment. Trying to establish relationships with things that seem solid and permanent to us, but are in fact transitory and changeable, we find ourselves in a vicious circle in which any action generates further action, and the answer to any question raises new questions. In Buddhism, this vicious circle is known as samsara, the cycle of birth and death, driving force which is karma, the unending chain of cause and effect.

According to the Third Noble Truth, you can stop suffering and disappointment. You can leave the vicious cycle of samsara, free yourself from the bonds of karma and achieve the state complete liberation- nirvana. In this state, there are no longer any false ideas about a separate “I”, and the constant and only sensation becomes the experience of the unity of all things. Nirvana corresponds to the moksha of the Hindus and cannot be described in more detail since this state of consciousness lies outside the realm of intellectual concepts. To achieve nirvana means to awaken, that is, to become a Buddha.

Fourth Noble Truth indicates a means of getting rid of suffering, calling for following the Eightfold Path of self-improvement, which leads to Buddhahood. As already mentioned, the first two steps on this path have to do with right seeing and true knowledge, that is, right understanding of human life. Four more steps relate to right action. They contain a description of the rules that a Buddhist must follow - the rules of the Middle Way, which lies at an equal distance from the opposite extremes. The last two steps lead to correct awareness and correct meditation, to the direct mystical perception of reality, which is the final and highest goal of the Path.

The Buddha viewed his teaching not as a coherent philosophical system, but as a means to achieve enlightenment.

His statements about this world have one purpose - to emphasize the impermanence of all things. He warned his followers against blindly worshiping any authority, including himself, saying that he could only show the path to Buddhahood and everyone should follow this path themselves, making their own efforts.

The last words of the Buddha on his deathbed characterize his entire worldview and teaching. Before leaving this world, he said: “Decomposition is the fate of all composed things. Be persistent."

For several centuries after the death of the Buddha, leading figures of the Buddhist church gathered several times at the Great Councils, where the provisions of the Buddha's teachings were read aloud and discrepancies in their interpretation were eliminated. At the fourth council, held in the 1st century. n. e. on the island of Ceylon (Sri Lanka), the teachings, transmitted orally for five centuries, were first written down. It was called the Pali canon, since Buddhists then used the Pali language, and became the mainstay of orthodox Hinayana Buddhism. On the other hand, the Mahayana is based on a number of so-called sutras - works of considerable length written in Sanskrit one or two centuries later, which set out the teachings of the Buddha in more detail and detail than the Pali canon.

The Mahayana school calls itself the Great Vehicle of Buddhism, as it offers its followers many different methods, perfect means, to achieve Buddhahood - Buddhahood. These means include, on the one hand, religious faith in the teachings of the founder of Buddhism and, on the other, highly developed philosophical systems, the ideas of which are very close to the categories of modern scientific knowledge.”

Fridtjof Capra, The Tao of Physics: Common Roots of Modern Physics and Eastern Mysticism, M., Sofia, 2008, p. 109-111.

About 2.5 thousand 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 world's oldest religions - Buddhism.

A little about Buddha

Legends of early years The life of Prince Siddhartha is well known. He grew up in luxury, without knowing hardships and anxieties, 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 what people call “happiness” is. He went on a long solitary journey to find a way to relieve people from suffering.

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. The teaching he created explained the laws of earthly existence and affirmed the possibility of achieving Enlightenment. Its main points can be found in the Dharmachakra Launching Sutra, a source that details what are the main 4 truths of Buddhism as formed by Gautama.

One of the sutras says that throughout the 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 they all must perform twelve special feats, as Gautama did in his time.

The emergence of the doctrine of the 4 noble truths

4 noble truths Buddhism are revealed in detail in the Sutra of Launching the Wheel of Dharma, which has been translated into many languages ​​and is now well known. According to the surviving biographies of Shakyamuni, he gave his 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 was traditionally recognized as the main one by both early and modern Buddhism - the 4 noble truths and the Eightfold Path.

The truths of Buddhism in brief

The 4 noble truths of Buddhism can be summarized in several theses. Human life (more precisely, a chain of successive incarnations, Samsara) is suffering. The reason for this is all kinds of desires. Suffering can be stopped forever, and in its place a special state - nirvana - can be achieved. 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”, “restlessness”, “dissatisfaction”. But there is an opinion that this designation is not entirely correct, and the word “dukkha” actually means the entire set of desires, addictions, which always feel painful.

Revealing the 4 noble truths of Buddhism, Shakyamuni argued that all 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 person: at birth, during illness, in old age, at the time of death.

In his sermons, Buddha also highlighted the “3 great sufferings.” The reason for the first one 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 human experiences and emotions, even those that, according to generally accepted opinion, most closely correspond to the idea of ​​happiness.

Second Noble Truth

The 4 truths of Buddhism in their second position tell about the emergence of dukkha. Buddha called the cause of suffering “insatiable desire,” in other words, desire. They are the ones who force a person to remain in the cycle of samsara. And as you know, escaping the chain of rebirths is the main goal of Buddhism.

As a rule, after the fulfillment of a person’s next desire, a short time comes with a feeling of peace. But soon a new need appears, which becomes a cause of constant concern, and so on ad infinitum. Thus, suffering has only one source - constantly arising desires.

The desire to satisfy desires and needs is closely related to such an important concept in Indian philosophy as karma. It is the totality of a person’s thoughts and real actions. 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 purpose, 5 emotions were identified: affection, anger, jealousy, pride and ignorance. Attachment and hatred caused by misunderstanding of the true nature of phenomena (that is, a distorted perception of reality) is the main reason for the repetition of suffering over many rebirths.

Third Noble Truth

Known as the “truth of the cessation of dukkha” and brings one closer to the understanding of Enlightenment. In Buddhism, it is believed that a state beyond suffering, completely freed from desires and attachments, can be fully achieved. This can be accomplished 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 urgent desires. They practiced suppressing all their physical needs and engaged in self-torture. However, Shakyamuni himself, at a certain stage of his life, abandoned such an “extreme” embodiment of the third truth. Revealing in detail the 4 truths of Buddhism, he argued that the main goal is to adhere 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 understanding the Middle Way. The last, fourth point is devoted to practice leading to the cessation of dukkha. It is this 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 mind, except one - Enlightenment.

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

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

Enlightenment

Enlightenment is the highest goal spiritual development which Buddhism recognizes. 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 to an ordinary person sensations. Buddhist texts speak about Enlightenment quite generally, in the language of metaphors and with the help of But it is not possible to express it at least in any concrete way through familiar concepts.

In the Buddhist tradition, the term for Enlightenment is “bodhi,” which literally means “awakening.” It is believed that the potential to go beyond the usual perception of reality lies within every person. Once you have achieved Enlightenment, it is impossible to lose it.

Denial and criticism of teaching

The 4 basic truths of Buddhism are teachings common to all its schools. At the same time, a number of Mahayana movements (Sanskrit “Great Vehicle” - one of two largest destinations along with Hinayana) adheres to the Heart Sutra. As you know, she denies the 4 noble truths of Buddhism. Briefly, this can be expressed as follows: suffering does not exist, which means there are no reasons for it, no end and no way for it.

The Heart Sutra is revered as one of the main sources in Mahayana Buddhism. It contains a description of the teachings of Avalokiteshvara, a bothisattva (that is, one who decided to become enlightened for the benefit of all living things). The Heart Sutra is generally devoted to the idea of ​​getting rid of illusions.

According to Avalokiteshvara, the basic dogmas, which include the 4 noble truths, only make an attempt to explain reality. And the concept of suffering and overcoming it is only one of them. The Heart Sutra encourages understanding and accepting things as they really are. A true bothisattva 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 “addition” to the ancient version of the biography of Siddhartha Gautama. In their assumptions, they rely mainly on the results of a study of many ancient texts. There is a version that not only the doctrine of the 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.

There are problems and unhappiness in everyone's life. Throughout history, different methods have been proposed to deal with suffering. IN modern world The Internet gives instant access to the teachings of numerous philosophical schools, and here we look at the Buddha's unique, 2,500-year-old approach to why we suffer and how to find peace and happiness.

Introduction

It is best to start getting acquainted with Buddhism with the four noble truths, because Buddha himself began to teach with this. At the time of the Buddha, there were many religious and philosophical systems, and today there are even more spiritual teachings. Therefore, when we encounter Buddhism, it is extremely important to try to understand what makes the Buddhist approach different. Buddhism, of course, has many teachings that it shares with other systems, such as the importance of being kind, good, loving person, do not harm anyone.

We will find similar things in almost every religion or philosophy, and to learn about this we do not have to turn to Buddhism, although it has enough methods for developing kindness, love and compassion. Such practices will benefit us regardless of whether we accept everything else in the Buddha's teachings or not. But if we ask, “What is special about Buddhism?” - then you need to turn to the four noble truths. And even in these teachings we will find much in common with other systems.

We are faced with the concept of “noble truth”, and this is a rather strange translation. The word "noble" may bring to mind medieval aristocrats, but in reality it refers to those who have achieved high realization. The Four Noble Truths are four facts that are seen to be true by those who have a non-conceptual view of reality. While these four facts are true, most people don't really understand or even know about them.

First Noble Truth

The first fact is usually called "suffering". Buddha said that our lives are filled with suffering and even what we consider happiness in the usual sense is associated with many problems. The word translated as "suffering" is Sanskrit duhkha. Sukha means happiness and duhkha- suffering. Kha means "space" and spirit- a prefix meaning unsatisfactory, trouble. You shouldn’t use the judgmental word “bad,” but the direction of thought is clear. This means that there is something wrong with “space” - by space we mean the space of our mind, our life. This is an unpleasant situation.

What's unpleasant about it? First, we experience ordinary suffering - pain, unhappiness, sadness. We can all understand this, and everyone wants to avoid it, even animals. In this sense, Buddhism did not say anything new, arguing that pain and unhappiness are undesirable and it is better for us to get rid of them. The second type of suffering is called the suffering of change, and it refers to our everyday, ordinary happiness. What's the problem here? It is changeable and does not last forever. If our everyday happiness were genuine, the more we received it, the happier we would become. If we are happy when we eat chocolate, then we could eat it for hours without stopping, and the more we ate it, the more happy we would feel. But obviously this is not the case. Or if our lover strokes our hand for hours, the pleasant sensation will soon turn into a painful one, or at least we will have the feeling that it is strange. This happens simply because ordinary happiness is changeable. And of course there is never enough of it: we never feel satisfied. We always want more chocolate - if not immediately, then after a while.

An interesting question to ask is: “Exactly how much of our favorite food do we have to eat to feel pleasure?” Basically, if we try just a little, it will be enough, but we always want more and more. The desire to overcome this problem of ordinary, worldly happiness is also present not only in Buddhism. Many religions teach to go beyond worldly pleasures to heaven where there will be eternal bliss.”

The third type of suffering is called all-pervasive suffering or all-pervasive problem, and this is what distinguishes Buddhism. The third type permeates everything we perceive, and by this term refers to the uncontrollable cycle of rebirths that forms the basis of everyday ups and downs. In other words, constantly repeating births with such a mind and body are the basis of the first two types of suffering. This ties into the theme of rebirth, which we can explore later.

Of course, many other Indian philosophical systems also teach about rebirth, that is, in this, the teachings of the Buddha are no exception. But Buddha understood and described this mechanism much more deeply than other philosophical and religious teachings of that time. He explained in great detail how rebirth occurs, how our mind and body experience ups and downs - from pain and unhappiness to everyday happiness.

Second Noble Truth

The second truth considers the cause of all our suffering. There is no need to talk in detail about rebirth at this time. Instead, consider the Buddha's words simply through logic. Suffering and ordinary happiness have causes, and the Buddha was interested in the “true causes.” We may think that happiness and pain are rewards and punishments, but the Buddha said their true causes were destructive and constructive behavior.

What is meant by destructive behavior? Is it just causing harm? You can talk about harming others or yourself. It is very difficult to say whether our behavior will harm others or not. We can give someone a lot of money, but as a result they will kill him to steal. We want to help, this is our goal, but desire alone is not enough. However, we can say with certainty that certain actions will cause harm to ourselves. This is what Buddha meant by destructive behavior: it is destructive to us.

This refers to the actions of the body, speech and mind under the influence of disturbing emotions - emotions that bother us. Because of them, we lose peace of mind and self-control. This refers to anger, greed and attachment, jealousy and envy, arrogance, naivety and so on, a long list. When our thinking is captured by such emotions and we speak and act under their influence, it makes us unhappy. Maybe not right away, but in the long run because over time it becomes a habit. On the other hand, constructive behavior is when we act without being influenced by disturbing emotions or even guided by positive emotions such as love, compassion and patience.

When we act creatively, it leads to happiness. Our mind is more relaxed and calm. It's easier for us to maintain our composure, meaning we don't act irrationally or say stupid things that could cause problems. In the long term, again, not necessarily immediately, constructive behavior brings happiness. However, behind it lies a naivety about how we and others exist, about reality in general.

Misfortune and ordinary happiness are not rewards and punishments from some judge, an external figure. Rather, it works like a law of physics. What underlies this cause-and-effect process? Delusion, especially about the self. We think: “I am the most important person. Everything should always be the way I want. In the queue at the supermarket I have to be ahead of others. I must be first." Greedy for the space ahead, we become angry at the people standing in front of us. We become very impatient when someone keeps us waiting for a long time: our mind is filled with all sorts of unpleasant thoughts about that person. Even if we act creatively, there are many misconceptions about the self behind it. Often we help others because we want them to like us, or we want them to do something for us. Or we help in order to feel needed. At the very least we want gratitude.

When we provide such help, it makes us happy, but at the same time we feel anxious. We experience happiness - if not immediately, then in the long term, but it does not last forever. It is replaced by dissatisfaction. This repeats itself over and over again throughout life, and from a Buddhist point of view will continue in future lives.

If we look deeper, we are wrong about everything. When we fall in love, we greatly exaggerate the good qualities of the other person. Or when we really don’t like others, we exaggerate their bad traits and don’t see anything good in them. And the more we analyze, the more delusions we discover at the basis of all our perceptions.

If you look even deeper, all of this is based on limitations that arise because we have this particular body and mind. When we close our eyes, we get the impression that the world does not exist, that only “I” exists. There is a voice in my head and it seems to be “me”, as if there is another me inside of me. This is really strange. However, we become identified with this “I” because someone is always complaining: “I should be in front. I have to do it". "I" is the one who is always worried. For some reason, it seems as if this voice in my head is special and exists independently of all the others: after all, when I close my eyes, nothing remains - only “me”.

This is a big misconception, because we obviously do not exist independently of others and there is nothing special about anyone: we are all human. Imagine a hundred thousand penguins crowding into the icy Antarctic. What makes one of them special? They're all the same. So are we. Perhaps to penguins all people are the same. So, thinking, “I am so special and I don’t depend on anyone,” we want things to be our way and get angry when they don’t.

In general, our “equipment”—mind and body—contributes to delusion. This may sound strange, but we look at the world through two holes in the front of our heads. We don't see what's behind us. We only see what is happening now. We cannot see what happened before or what will happen later. These are big restrictions. Plus, as we get older, we don't hear as well as we used to. We may think that the other person said something different from what he actually said, and become angry because of it. It's pretty sad when you think about it.

The pervasive problem is that we are constantly born with a body and mind that only perpetuates delusion. Based on delusion, we commit destructive or ordinary constructive actions, which leads to misfortune or ordinary happiness.

This is a complex topic to delve into, and there is no need to do so now, but the uncontrollable cycle of rebirth is based on delusion. This is the true cause of our true problems. Delusion, or unawareness, is often translated as “ignorance.” I prefer not to use this word because it implies that we are stupid. But that is not the problem, and the connotation of this word is different. “Unawareness” simply means that we do not know how we exist and how phenomena exist. In this sense, we are not aware: for example, we think: “I am the most important, I am the center of the universe,” although this is the complete opposite of reality. The reality is that we are all in this together. This does not mean that we are stupid, but because of the limitations of body and mind, we think this way.

That's why we call them "noble truths." Those who see reality see it differently from everyone else. It seems to us that our delusion and projections correspond to reality, we believe in their truth. We never even think about it, we just have these instinctual feelings: “I am the most important. Everything should be my way. Everyone should love me." Or vice versa: “Everyone should hate me because I’m bad.” They are the same thing, two sides of the same coin. This is the real reason.

Third Noble Truth

Third noble truth - true cessation. This means that delusion can be eliminated, stopped so that it never arises again. And if we get rid of the delusion, the real reason, then we will eliminate the true problems - ups and downs, as well as the uncontrollable cycle of rebirths that underlies them. Then we will achieve what is called “liberation.” I am sure you are all familiar with the Sanskrit words “samsara” (the uncontrollable cycle of rebirth) and “nirvana” - liberation.

Other Indian systems at the time of the Buddha also spoke of liberation from samsara. In India this was a common theme of teaching. But the Buddha saw that other systems did not get to the true cause of samsara. Although you can get some respite from the uncontrollable cycle of problems, for example by being born in a heavenly world where your mind will be completely blank for eons, it will still end. That is, liberation could not be achieved with the help of other systems.

The Buddha taught true cessation, and it is very important to understand and gain confidence that it is indeed possible to get rid of delusion forever. Otherwise, why even try to eliminate it? If we are not interested in ending the delusion, we can simply shut up, accept this situation and try to make the best of it. This is the ultimate goal of many therapeutic systems: “Learn to live with it or take a pill.”

Fourth Noble Truth

The Fourth Noble Truth is usually translated as "true path", and it helps to understand the third. It is a state of mind which, if we develop it, becomes the path to liberation. That's why I use the term "path of the mind" (pathway mind, a path-like state of mind), but it is very difficult to translate into other languages.

Our mind projects complete nonsense, and there are many levels of projection. Extreme cases are projections of paranoia (“everyone is against me”) and schizophrenia. There are not so extreme cases: “This is the most wonderful piece chocolate cake that I've ever seen. If I eat it, I will become truly happy.” A similar thing happened to me during a flight to Bucharest. I had a layover in Vienna and I thought, “Viennese apple strudel must be the best in the world.” I ordered a slice and it wasn't the best in the world. My projections of what he should be like were wrong. Apple strudel existed - the projection of my mind was not itself, but the way it existed: as if it were the most wonderful thing that would truly make me happy.

In the same way, I exist and you exist. Buddhism does not say that we do not exist. He simply says that we project onto everything a way of existence that does not correspond to reality at all. It seems to us that phenomena exist independently, on their own, but this is an impossible way of existence. Phenomena arise from causes and conditions, and they change all the time. But we don’t see this: we see only what is in front of our eyes. For example, we have a meeting scheduled, but the other person didn’t show up. It seems to us that he horrible man, who always lets us down and no longer has sympathy for us. We think that his or her life exists regardless of traffic jams, extra office work, or anything else. In fact, this happened due to causes and conditions, so this person cannot be terrible in himself, regardless of everything else. But our mind projects it, becomes fixated on it, and the disturbing emotion of anger arises. And the next time we meet this person, we see him completely differently, and then we shout and don’t even give him the opportunity to explain. And during this time we are actually quite miserable, aren't we?

So, we exist, but the way this existence appears to us - that we are special and independent of anyone - is nothing more than a projection, nonsense, it has no relation to any real object. This is what we call in Buddhism "emptiness"- this is often translated as “emptiness”. In Sanskrit the same word is used for "zero", it means "nothing", the complete absence of anything real. For example, we may have a projection that our new partner is an ideal prince or princess on a white horse, like in a fairy tale. This is impossible. No one exists this way, but we are constantly looking for a prince or princess. And when others do not correspond to our projection, we become disappointed and begin to search again, although we are searching for the impossible.

So the true path of the mind is to understand that it is rubbish, that projection does not refer to anything real. If you look at the real cause of suffering, it is the belief that projection corresponds to reality. True path- a deep understanding that it does not relate to anything real. The projections of our fantasy and reality are mutually exclusive. To be mistaken is to think that a projection corresponds to something real. The correct understanding is that such a thing does not exist. Projection doesn't correlate with anything at all. In simple words, either such an object corresponding to our projection exists, or it does not exist. Either yes or no: they cannot be true at the same time.

Now let's analyze what is stronger - “yes” or “no”. If we investigate with logic, obviously no. The “yes” option does not stand up to the test of logic. Does everyone else cease to exist when I close my eyes? Of course no. Do things always have to be my way because I'm the most important person in the world? No, that's ridiculous. The more we explore, the more we begin to question that little “me” in our head. If you examine the brain, where is the “I” located in it, whose voice do we hear in our heads and which makes decisions? What exactly is happening? In the process of analysis we realize that there is nothing detectable there that can be called “I”. Of course, I function: I perform actions, I speak. We do not deny this. We deny that there is a solid “I” in our head and everything should be the way it wants. The option that there is no such thing is supported by logic. Upon examination, we can see that such a thing does not exist, which means that our delusion that the solid “I” refers to a real object is not confirmed by anything.

What is the consequence of thinking that we exist in such an impossible way? We are dooming ourselves to unhappiness. What is the result of thinking the opposite way - that there is no such existence? We are freed from all these problems. When we think, “This does not exist, this is nonsense,” at the same time we cannot think that the projection corresponds to reality. Correct understanding replaces incorrect understanding. And if we can maintain correct understanding all the time, then delusion will never arise again.

Again, the Buddha's teachings that wrong understanding can be replaced with right understanding and thereby achieve liberation from suffering and rebirth were not unique to Buddhism. The same is stated in other Indian systems. What makes Buddhism special is the kind of understanding that can completely eliminate the subtlest level of delusion about reality. In order to achieve perfect concentration in meditation, thereby acquiring correct understanding at a deep level and achieving the true cessation of delusion, the Buddha used methods common to all others. Indian traditions. With their help, one can achieve the true cessation of the true cause, and therefore the true cessation of suffering.

In order for our minds to have the ability to maintain a correct understanding of reality and break through destructive emotions, we need motivation. This is why love, compassion and so on are needed. We are all interconnected and equal in that everyone wants to be happy. Therefore, we need to get rid of the misconception so that we can fully help others.

This is the general explanation of the four noble truths. To understand this topic on a deeper level, you need to learn more about the Buddhist understanding of mind and karma.

Video: 14th Dalai Lama - "Peace of Mind from a Buddhist Perspective"
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Summary

Although Buddhism has much in common with other major religious and philosophical systems, the Four Noble Truths, the first teaching of the Buddha, are a unique explanation of how we exist, the suffering we experience, and how we can get rid of these problems.

Chapter 4 Four Noble Truths

The ultimate goal of Buddhism is liberation from suffering and reincarnation. Buddha said: “Both in the past and in the present I say only one thing: suffering and the destruction of suffering.” Despite the negative initial position of this formula, the goal set in it also has positive aspect, because you can only end suffering by realizing your human potential for kindness and happiness. One who achieves a state of complete self-realization is said to have achieved 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 the realization of human capabilities, outlines the contours and forms ideal life; as a state, it is embodied over time in the person striving for it.

The desire for nirvana is understandable, but how to achieve it? The answer is partly contained in the previous chapters. We know that in Buddhism it is highly valued righteous life; living virtuously is a necessary condition. However, some scientists reject this idea. They argue that accumulating merit by doing good deeds actually interferes with 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 to achieve nirvana it is necessary to transcend karma and all other ethical considerations. In connection with this understanding of the issue, two problems arise. Firstly, why, if virtuous action serves as a hindrance on the path to nirvana, sacred texts Are you constantly encouraged to do good deeds? Secondly, why do those who have achieved enlightenment, such as the Buddha, continue to live highly moral lives?

The solution to these problems is possible if a highly moral life is only part of the perfection achieved by a person, necessary for immersion in nirvana. Then if virtue (force, Skt. - sewed) 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. - pragya). “Wisdom” in Buddhism means a deep philosophical understanding of the human condition. It requires insight into the nature of reality, achieved through long and deep reflection. This is a type of gnosis, or direct insight into truth, which deepens over time and ultimately 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, illness is suffering, death is suffering. Pain, grief, sorrow, sadness, despair is suffering. Union with the unlovable is suffering, separation from the dear is suffering. The unattainability of what is 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 “insufficient.” Only together do they make it possible to achieve nirvana. In one of the early texts they are compared to two hands washing and cleansing each other; a person lacking one of them is imperfect (D.i.124).

If wisdom is indeed an absolutely necessary accompaniment of virtue, what must a person 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 the deer park near Benares. This sermon talks about four points known as the Four Noble Truths. They state that: 1) life is suffering, 2) suffering is generated by desire or thirst for pleasure, 3) suffering can be stopped, 4) there is a path leading to deliverance from suffering. Sometimes a comparison with medicine is made to illustrate the relationship between the two, with the Buddha being compared to 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 means against it, and fourthly, he begins treatment.

American psychiatrist M. Scott Peck begins his best-selling book The Road Not Taken 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)- an integral part of life, and defines the human condition as a state of “dissatisfaction”. It includes many types of suffering, ranging from physical ones such as birth, aging, illness and death. Most often they are associated with physical pain, and there is 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 susceptible to illness and accidents due to their bodily nature. In addition to physical pain, the Truth of suffering points to its emotional and psychological forms: “grief, sorrow, sadness and despair.” . They can sometimes present more painful problems than physical suffering: few people live without grief and sorrow, while there are many serious psychological states, for example, chronic depression, which is impossible to completely get rid of.

Beyond these obvious examples, The Truth of Suffering mentions a more subtle type of suffering that can be defined as “existential.” This follows from the statement: “The unattainability of what we want is suffering,” that is, failure, disappointment, collapse of illusions, experienced when hopes are not realized and reality does not correspond to our desires. The Buddha was not a pessimist and, of course, 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 becomes 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" more accurately expresses the meaning of "duhkha" than "suffering."

The Truth of Suffering makes it possible to identify the root cause why human life does not bring complete satisfaction. The statement that "five skandha personality is suffering,” refers to the teachings expounded by the Buddha in the second sermon (Vin.i.13). Let's list them: body ( rupa), feeling (vedana), images of perception (samjna), desires and attractions (sanskara), consciousness ( vijnana). There is no need to consider each in detail, since it is important to us not so much what is included in this list 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 argued that every person has an eternal soul ( Atman), which is either part of the metaphysical absolute - Brahmana(impersonal deity), or identical to him.

Buddha said that he found no evidence of the existence of a human soul ( Atman), nor its space counterpart ( Brahman). On the contrary, his approach - practical and empirical - is closer to psychology than to theology. His explanation of human nature, formed from five states, is in many ways similar to the explanation of the design of a car, consisting of wheels, gearbox, engine, steering, body. Of course, unlike scientists, he believed that a person's moral essence (which can be called "spiritual DNA") survives death and is reincarnated. By arguing that the five states of personality are suffering, the Buddha pointed out that human nature cannot become the basis of permanent happiness. Since a human being is composed of five constantly changing “attributes,” suffering will inevitably arise sooner or later, just as a car will eventually wear out and break 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 misfortune. Many, turning to Buddhism, find that its assessment of the human condition is pessimistic, but Buddhists believe that their religion is neither pessimistic nor optimistic, but realistic, that the Truth of suffering only objectively states facts. If she seems pessimistic, it is due to the long-standing human tendency to avoid unpleasant truths and “look for the bright side of everything.” This is why the Buddha noted that the Truth of suffering is extremely difficult to understand. This is similar to a person’s awareness of the fact that he is seriously ill, which no one wants to admit, and that it is impossible to recover.

If life is suffering, then how does it arise? Second Noble Truth - The Truth of Origination ( samudaya)- explains that suffering arises from craving or "lust for life" (tanha). Passion ignites suffering like fire ignites firewood. In his sermon (C.iv.19), the Buddha said that all human experience is “blazing” with desires. Fire is an apt metaphor for desire because it consumes what feeds it without being satisfied. It spreads quickly, moves to new objects and causes pain, like unfulfilled desires.

2. The truth of emergence (samudaya).

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

It is the desire to live, to enjoy life that causes 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 believed to occur from life to life, it also occurs from moment to moment: a person is said to be reborn in seconds if these five elements change and interact, driven by the desire for pleasant experiences. The continuity of human existence from one life to another is simply the result of the accumulated power of desire.

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

Low self-esteem and thoughts like “I can’t do anything” or “I’m a failure” are manifestations of such a self-directed attitude. 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? We must approach such conclusions very carefully. Although the word tanha often translated as "desire", it has a narrower meaning - a desire in some sense perverted by excess or evil purpose. It is usually aimed at sensual stimulation and pleasure. However, not all desires are like this, and Buddhist sources often talk about positive desires ( chanda). Striving for a positive goal for yourself and for others (for example, achieving nirvana), wishing happiness for others, wanting 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, take smoking as an example. The desire of a heavy smoker to light another cigarette is tanha, since it is aimed at nothing more than momentary pleasure, obsessive, limited, cyclical, and will not lead to anything other than another cigarette (and how side effect- to poor health). On the other hand, the desire of a heavy smoker to quit smoking will be beneficial, since it will break the vicious circle of an obsessive bad habit and will serve to improve health and well-being.

In the Truth of Origin 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 talked about in the third chapter, while they form a circle - the tail of one is held in the mouth of the other. Since the thirst for life gives rise to only the next desire, rebirths form a closed cycle, people are born again and again. How this happens is explained in detail by the theory of causality, which is called pathikka-samuppada(Sanskrit - pratitya-samutpada - interdependent 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 main principle underlying them, which applies not only to human psychology, but also to reality in general.

3. The truth of cessation (nirodha).

This, monks, is the Truth of the cessation of suffering. This is the renunciation of the thirst for life (tanha), leaving it, renouncing it, liberation from it, getting rid of attachment to it.

In the most 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 cause-and-effect series, nothing exists independently, in itself and by itself. Therefore, the Universe is not a collection of static objects, but something located in constant movement interweaving of causes and effects. Moreover, just as a person’s personality can be completely decomposed into five “attributes,” all phenomena can be reduced to their constituent components without finding any “essence” in them. Everything that arises has three signs of existence, namely: lack of understanding of the frailty of earthly life ( dukkha), variability ( anigga) and lack of self-existence ( anatta). “Actions and things” do not give satisfaction 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: on the psychological level - the endless process of desire and its satisfaction; on the personal level - a chain of deaths and rebirths; in cosmic terms - the creation and destruction of Galaxies. At the heart of all this are the principles of the theory pathikka-samuppada, the provisions of which were later thoroughly developed by Buddhism.

Third Noble Truth - 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 life story of the Buddha, nirvana has two forms: the first occurs during life (“nirvana with remainder”), and the second after death (“nirvana without remainder”). Buddha achieved nirvana during his lifetime at the age of 35, sitting under a savory tree. When he was 80, he plunged into the final nirvana, from which there is no return through rebirth.

"Nirvana" literally means "extinguishing" or "blowing out", just as the flame of a candle goes out. But what exactly is “fading away”? Maybe this is the soul of a person, his “I”, his individuality? It cannot be the soul, since Buddhism denies its existence at all. 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 - passion, hatred and delusion, which leads to reincarnation - is extinguished. 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 personality, which is characterized by peace, deep spiritual joy, compassion, refined and soulful 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 present in saints in many religions, and some of them may also be present to some extent. ordinary people. However, the Enlightened Ones, like a Buddha or an arhat, are inherent in their entirety.

What happens to a person when he dies? There is no clear answer to this question in 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 cease 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 a flame goes when it is blown out. The flame, of course, does not “go” anywhere; the combustion process simply stops. Getting rid of the thirst for life and ignorance is tantamount to cutting off the oxygen needed for combustion. However, the comparison with flame should not be taken to mean that “nirvana without remainder” is annihilation. The sources clearly indicate that such an understanding is erroneous, as is the conclusion that nirvana is the eternal existence of the soul.

The Buddha was against various interpretations of nirvana, attaching the main importance to the desire to achieve it. He compared those who asked about nirvana to a man wounded by a poisoned arrow, who, instead of taking the arrow out, persistently asks questions that are meaningless in the given situation about who released it, what his name is, what kind of family he is from, how far away he stood etc. (M.i.426). In full accordance with the Buddha's reluctance to develop this topic, early sources define nirvana primarily through negation, that is, as “lack of desire,” “suppression of thirst,” “quenching,” “extinction.” Less to be found positive definitions, including such as “auspiciousness”, “good”, “purity”, “peace”, “truth”, “far shore”. Some texts indicate that nirvana is transcendental, 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 remainder” remains a mystery to everyone who has 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).

This, 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 conduct, 5) right livelihood, 6) right effort, 7) right memory, 8) correct concentration.

The Fourth Noble Truth - The Truth of the Path (magga, Skt. - marga)- explains how the transition from samsara V nirvana. 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 leading to the perfection of virtue and knowledge, and the "eightfold path" defines the way of life by which this can be practically achieved. It is also called the “middle path” 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 the human good and indicate where the sphere of human flourishing lies. In the category "morality" (sewed) moral qualities are improved, and in the category “wisdom” (panya) intellectual qualities develop. The role of meditation will be discussed in detail in the next chapter.

Although the "path" consists of eight parts, they should not be thought of as stages that a person goes through approaching nirvana, leaving them behind. On the contrary, the eight steps represent paths of continuous improvement in “morality,” “meditation,” and “wisdom.” "Right View" means first accepting the Buddhist teachings and then empirically confirming them; “right thinking” - commitment to the formation of the right attitudes; “right speech” is speaking the truth, showing thoughtfulness and interest in conversation, and “right behavior” is abstaining from bad deeds, such as murder, theft or bad behavior(sensual pleasures). " The right way maintaining life” implies the renunciation of actions that harm others; “correct application of forces” - gaining control over your thoughts and developing positive attitudes; “correct memory” is the development of constant understanding, “correct concentration” is the achievement of a state of deepest peace of mind, which is what various techniques of concentration of consciousness and personality integration are aimed at.

1. Right View Wisdom

2. Right thinking (panya)

3. Correct speech Moral

4. Right Conduct (Sheela)

5. The right way to maintain life

6. Correct application of forces Meditation

7. Correct memory (samadhi)

8. Correct Concentration

The Eightfold Path and its three components

In this regard, 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, a person can gradually become one. The Eightfold Path is thus a path of self-transformation, an intellectual, emotional and moral restructuring, during which a person is reoriented from narrow, selfish goals to the development of opportunities for self-realization. Through the pursuit of knowledge (panya) and to moral virtue (sewed) ignorance and selfish desires are overcome, the causes of suffering are eliminated, and nirvana comes.

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

Dalai Lama XIV (lecture) - University of Washington

In fact, all religions have the same motivations for love and compassion. Although there are often very great differences in the field of philosophy, the fundamental goal of improvement is more or less the same. Each religion has its own special methods. Although our cultures are naturally different, our systems are moving closer together because the world is getting closer thanks to improved communication, giving us good opportunities to learn from each other. I think this is quite useful.

Christianity, for example, has many practical methods used for the benefit of humanity, especially in the areas 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 learn 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 develop respect for each other and help promote harmony and unity. Therefore, I will talk a little about Buddhist ideas.

The root of Buddhist doctrine is the four noble truths: real suffering, its causes, suppression of the latter and the path to this. The four truths consist of two groups of effect and cause: suffering and its causes, the cessation of suffering and the ways of its implementation. Suffering is like illness. 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 paths.

The reasons for considering the effects (suffering and its suppression) earlier than the causes (sources of suffering and paths) are as follows: first of all, we must establish the disease, the true torment, which is the essence of the first noble truth. Then it will no longer be enough to just admit the disease. For in order to know which medicine to take, it is necessary to understand the diseases. This means that the second of the four truths are the causes or sources of suffering.

Establishing the causes of the disease will also not be enough; you need to determine whether the ailment can be cured. This knowledge is precisely the third level, i.e. that there is a correct suppression of suffering and its causes.

Now that the unwanted suffering has been identified, its causes have been established, and then it has become clear that the disease can be cured, you take medicines that are the means of eliminating the ailment. One must be confident in 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, widespread suffering. Suffering from pain is what we usually mistake for physical or mental torment, such as a headache. The desire to be freed from this type of suffering is characteristic not only of people, but also of animals. There are ways to avoid some forms of such suffering, such as taking medications, wearing warm clothes, and eliminating the source of the disease.

The second level - suffering from change - is what we superficially perceive as pleasure, but it’s worth looking closer to understand true essence suffering. Take as an example something that is usually considered enjoyable - 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 used the cause of satisfaction, the more your pleasure should increase accordingly, but this does not happen. As you get used to it more and more, you begin to experience displeasure. Therefore, the suffering of change also reveals the essence of suffering.

The third level of suffering serves as the basis for the first two. It reflects our own mental and physical polluted complexes. It is called complex, pervasive suffering because it pervades and is attached 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 except 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 there are also neither external nor 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? Depending on what does it arise? Among them, karmic sources and disturbing emotions are the second of the four noble truths about the real cause of suffering. Karma or action consists of bodily, verbal and mental deeds. From the point of view of present reality or essence, actions are of three types: virtuous, non-virtuous and indifferent. Virtuous actions are those that produce pleasant or good consequences. Non-virtuous actions are those that cause painful or bad consequences.

The three main disturbing passions are delusion, desire and hatred. They also come out with many other types of disturbing emotions, such as envy and hostility. In order to stop karmic actions, one must stop these disturbing passions that act as the cause. If we compare karma and violent emotions, then main reason the last suffering will come.

When you wonder whether it is possible to eliminate restless passions, you are already touching the third noble truth, true cessation. If disturbing emotions were located in the very nature of the mind, then 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 of attachment. Therefore, the nature of the mind or consciousness is not contaminated by defilements. Defilements can be removed, fit to be eliminated from the base, the mind.

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

So, it has been established that the sources of suffering can be gradually eliminated. The complete disappearance of the cause of suffering is correct cessation. This is the final liberation - this is the true, peace-soothing salvation. Here is the third of the four noble truths.

What path should you take to achieve this cessation? Since deficiencies arise primarily from the actions of the mind, the antidote must be mental. Indeed, one must know the ultimate existence of all phenomena, but the most important thing is to know the ultimate state of mind.

First you need to realize anew, directly and perfectly, the non-dual, absolute nature of mind exactly as it is. This is the way of seeing. Then, at the next level, this perception becomes normal. This is already the path of meditation. But before these two levels, it is necessary to achieve dual meditative stability, which is the unity of tranquility and special insight. Generally speaking, this must be done in order to have a powerful, sophisticated consciousness, for which it is necessary, first of all, to develop 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 superficially, there seems to be a difference between the Buddhist principle of elimination and the Western importance 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 good as good and try to achieve it. The last type of desire is correct given the fact that everyone living is involved in activity. For example, believing that material progress based on the understanding that this progress serves humanity and is therefore good is also true.