Four noble truths of Buddhism. Eighth way of Buddha

She uttered by Gauthama Buddha in his first sermon in the city of Benares. This teaching was recorded in a separate sutra and gave not only a written symbol of faith, but also visual. The sermon was uttered by Buddha in a deer park, so after that one of the symbols of Buddhism was the deer or a pair of deer.

The middle path is defined as the path of consciousness that remains far from two extremes: one extreme is an extrosting of sensual pleasures, and the other is full asceticism, voluntary self-destruction. The view of the Middle Path leading to Enlightenment and Nirvana expresses the universal religious idea of \u200b\u200bthe Gold Media and compliance with the measure in everything. So consider these truths pronounced in a deer park.

Truth about suffering

"Birth is suffering, as well as a disease, death, old age, separation (with those who do you like) what you want, but do not reach. In general, there are five groups of affection, which involve the creature in the cycle of rebirth and force the so-called samskars (impressions and consequences of experience). This truth states the presence of suffering as an integral attribute of this world.

Truth about the origin of suffering

Suffering arises due to the aspirations, thirst for existence and leads to reincarnation. It is the need to ensure that one or other desires ensures the accumulation of karma (positive or negative) and always leads to the Sansary cycle. The reason for this is ignorance of man. He allows himself to cling to earth, lust and lust, anger, vanity, stupidity. This again pushes him to existence, therefore - to a new revival and so without stopping, always in the end in suffering.

Truth about the termination of suffering

Suffering may be discontinued by the elimination of passions; If a person does not associate with them, he eliminates his aspirations. Since suffering comes from human aspirations to the existence and provision of passions, his victory own desires It may lead to the termination of this suffering. If he succeeds in achieving impartiality, he will deprive the suffering of support, that is, his consciousness will not be tied to the cycle of rebirth and the suffering of this world. In Buddhism, no one rely on grace and does not expect help from above. Therefore, everyone should focus their strength to achieve personal liberation from suffering.

Truth about the path of termination of suffering

This is the octal path and climbing it requires skill in each of the stages. Eight stages are: the right look (view), the right intention (or thinking), is the right speech, the action (behavior), lifestyle, effort, the right mind (in the sense of awareness, that is, you remember that everything is actually , including you yourself), proper concentration or concentration.

1) The right look means the adoption of four noble truths. Of course, the adoption of the main postulates of exercises should be added here. At a minimum, it is often necessary to read a lot of comments about four noble truths and meditate on them to really find or at least come close to the right view.

2) Proper thinking (intention) involves a conscious desire to live in accordance with these truths. In fact, we are talking The determination to follow the Buddhist path. In addition to this, the development of friendliness to others is essential here, part of which is the adoption of so-called Ahimsa - such a person cannot harm living beings (not only to people). When noble truths And the Buddhist path is taken in consciousness, then the friendliness is actually ashamed quite naturally, without additional effort.

3) Proper speech means that a person must refrain from meaningless words and words of vanity, not to say rudely, not to lie, do not use speech to quarre people or misleading.

4) The correct action is the norm according to which a person should refrain from unjustified negative actions - from theft, from killings, etc. In essence, this part of the octal path is a kind of analogue of the commandments of behavior from other religions.

5) The correct way of life speaks not about behavior as such, but about the choice of profession and the main activity. Buddhist should not choose professions that are directly or indirectly harm others. For example, make or sell alcohol, cheating. Such examples really quite a lot. In order to understand what it is about, you need to simply analyze whether the activity is actually harmful to some people in modern worldThis rule is associated with an environment. Accordingly, behavior should be avoided and all the more work, which harms the ecology of the planet.

6) The correct effort requires full mobilization of will and human thought to not create negative thoughts, words and actions. Buddhist also makes an effort to produce various aspects of goodness in this world. Also this effort is sent to cultivation positive qualities in itself. There are more specific and detailed explanations in the literature, there is simply said words.

7) Proper remembrance actually implies full self-control and self-surveillance. Consciousness should be continuously preserved, the phenomena of the external and inner world is clearly observed, and this is not really as easy as it may seem.

8) Proper concentration - This maximum degree involves the achievement of deep meditation, full concentration and self-sufficiency. It looks like, but also differs from the mystical states of other religions. The comprehension of Samadhi - the highest stage of meditation leads to Nirvana, that is, liberation.

Eight stages of the path are usually distributed on three levels: compliance ethical norms (correct speech, behavior and lifestyle); the level of wisdom (the view and intention); The level of concentration and meditation (the remaining steps of the path).

Four noble truths - Buddhism base

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4.2. "Four noble truths" Buddhism

Hello, dear readers!

Today you will get acquainted with one of the fundamental teachings in Buddhism, which underlies the philosophy of all his schools. Four truths of Buddhism - so it is called, but Buddhist adepts prefer a more sublime title: four noble Truths.

Starting point

For the first time, five novices learned them from more than 2500 years ago. It was in the deer grove of Benares, in Northeast India.

Siddhartha Gautama shared with the associates, with whom he practiced earlier,creedthat has revealed to him after gaining enlightenment. So happenedthe emergence of Buddhism.

This first sermon, which is also called a Bengesting conversation, in the Anthology of Buddhism, is called "Dharmachakra-Parvartan-Sutra", which means the "Sutra turn the teaching wheel".

In the canonical source briefly highlighted the main Buddhist principles. That's what Buddha monks said: "There are two inflectors who should not allow novices.

The first of them is a shame and low lust commitment. And the second is a grievous and meaningless exhaust itself. "

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

Then he outlined them the essence chatwari Ariasatiani – four noble Truth, and once again reminded about the importance of the octal path, which in Buddhism is still called the median, as it lies between the two extremes.

Four axioms

Let us consider in more detail four postulates, which, according to Shakyamuni, are based on being. He told the fellow in faith, which only clearly realizing them, he received confidence that he gained the "unsurpassed higher enlightenment."

Buddha also noted that the comprehension of this philosophy is difficult for perception and understanding that it is not for simple reasoning to come to her, and it will open only to wise. Enjoyed fascinated and prompted everyone in this world, he said. It can be said that there is a cult of pleasure.

Those who are so admired by them will not be able to understand the conditionality of the entire existing one. They will not catch the reasons for releasing, and Nirvana. But still there are people, "whose eyes are only slightly sorganized by dust." So they will be able to understand.

For the first time, these axioms reached the Russian-speaking reader in 1989 in the interpretation of the Russian translator and Buddhist. Pibing.

1) The first postulate is that life is suffering – dukha. The complexity of the translation of this term is that in our mentality under the suffering it is understood as a strong physical illness or powerful negative manifestations at the mental level.

Buddhism also considers suffering more widely: it is like pain associated with birth, illness, misfortunes or death, and the constant discontent with life in pursuit of continuously changing desires, many of which are practically unrealistic.

It is impossible:

• do not grow old
• live forever,
• pick up accumulated wealth after death
• always be with those who love,
• do not face unpleasant.

The list can be continued to infinity. Such is the imperfection of human being, which leads to a permanent dissatisfaction. This word more accurately convey the meaning of the Pali "Dukha".

2) A person is unable to change the existing position of things, but it is completely able to change his attitude towards him.

To do it, he can, only realizing the cause of the Dukhi. The second truth that the Buddha opened asketam, was that cause Suffering is ignorancewhich leads to an unpretentious desire Put everything and immediately.

There are three kinds of thirst:

• The desire to enjoy five senses.
• The desire to live long or forever.
• The desire of self-destruction.

If with the first two everything is clear, then the third desire requires explanations. It is based on an incorrect materialistic idea of \u200b\u200bhis real "I". Those who are tied to their "I" think that it is irretrievably destroyed after death and is not associated with any reasons with periods before and after it.

The desire is stimulated:

• visible forms
• sounds
• odor
• taste
• bodily sensations
• ideas.

If all this is nice, then the person who is experiencing the above, begins to feel attachment to him, which leads to future birth, aging, sadness, crying, pain, grief, despair and death. Everything is interdepended in this world. This is how the suffering in its entirety is described.

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

The actions of the body, speech and mind determine the formation of a karmic process, which actively affects the formation of fate.

It should be borne in mind that there is no real "I" passing through a raging sea of \u200b\u200brebirths, and there is a flow of continuously changing Dharmas, which as a result of their angry or good entity and activities are manifested in different places That faceless creatures, then people, then animals or other entities.

3) However, there is still hope. In the third truth, the Buddha argues that the suffering can be put an end. To do this, you need to abandon a passionate desire, to divert and get rid of it, stop and leave all sorts of thoughts about this thirst.

It should be simply correct to realize the nature of the desired, as a non-permanent, unsatisfactory and impersonal, to realize their restless attraction as a disease. This desire can be repayed by following the above-mentioned median way.

4) When the thirst will fade, the attachment will stop, which means the karmic process will stop, which will not lead more by birth, therefore will relieve aging, all the forms of suffering and death.

After that, only the highest peacefulness is waiting for a person, the end of the karmic process, the lack of grounds for the new birth, the extension, which is called Nirvana. The manner does not have a physical, nor mental pain. The attractivity is obvious.

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

The noble octal path is sometimes incorrectly understood, thinking that his steps should be held in turn, practicing the right:

1. understanding,
2. thinking,
3. speech
4. activity,
5. making money for life
6. an effort,
7. awareness
8. concentration.

But in fact, you need to start with the right moral installations - sequila (3-5). Buddhists usually follow the five buddha commandments concerning morality, which are still called virtues, zaries or hobs:

• do not harm live and not kill;
• do not assign what belongs to others;
• refrain from unworthy sexual behavior;
• do not lie and not to abuse someone confidence;
• do not use funds that brave the mind.

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

Thus, thus prepared in this way, a person acquires the mind and character susceptible to the correct understanding and thinking (1-2), that is, becomes wise. However, it is impossible to move into the path, without possessing at least a minimum idea of \u200b\u200bthe same suffering, that is why understanding and heads this list.

At the same time, it completes it when all of the above successfully completed actions will bring a person to understanding the whole "as is". Without it, it is impossible to become a righteous and immerse yourself in Nirvana.

This way is free from suffering, it provides a person with a pure vision and you need to go through it yourself, since Buddha is great teachers, but they cannot do it for someone.

Conclusion

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The ultimate goal of Buddhism is to get rid of suffering and reincarnation. Buddha said: "And in the past and in the present I speak only one thing: the suffering and destruction of suffering." Despite the negative initial position of this formula, the goal has also has a positive aspect, because it is possible to put an end to suffering, only by realizing our human potential of kindness and happiness. About who reaches the state of complete self-realization, they say that he reached Nirvana. Nirvana is the greatest good in Buddhism, the ultimate and higher good. It is also a concept and condition. As a concept, it reflects a certain vision of the implementation of human capabilities, outlines the contours and forms of the perfect life; As a condition, it is embodied in a person who seeks to her.

The desire for nirvana is understandable, but how to achieve it? The answer is partially contained in previous chapters. We know that the righteous life is highly valued in Buddhism; Live virtuously - a necessary condition. However, some scientists reject this idea. They argue that the accumulation of merit with the help of a good deed actually interferes with the achievement of Nirvana. Good deeds, in their opinion, create karma, and karma leads to a series of rebirths. Then, they argue, it follows from this that to achieve Nirvana, it is necessary to exceed karma and all other considerations of ethics. In connection with such an understanding of the issue there are two problems. First, why, if a virtuous act serves as an interference on the way to Nirvana, the sacred texts are constantly calling for good deeds? Secondly, why are those who achieved enlightenment, for example, the Buddha continue to live an highly moral life?

The solution of these problems is possible if the high-level life is only a part of the perfection achieved by the person necessary for immersion in Nirvana. Then, if virtue (power, SanskR. - Shila) is one of the main elements of this ideal, it cannot be self-sufficient and needs some addition. This one is different necessary element - Wisdom, ability to perceive (Panya, Sanskr. - Prauda). "Wisdom" in Buddhism means a deep philosophical understanding of the state of a person. It requires penetration into the nature of reality achieved with long and deep reflections. This is one of the types of gnosis, or directly comprehending the truth, which in time deepens and eventually reaches the vertices in the enlightenment experienced by the Buddha.

1. Truth of suffering (Dukkha).

But, the monks, what is the noble truth of suffering? Birth is suffering, aging is suffering, the disease is suffering, death is suffering. Pain, grief, sorrow, sadness, despair is suffering. Connection with Nemoch is suffering, separation with cute there is suffering. The unattainableness of the desired is suffering. Thus, five states (Skandhs) of the individual - suffering.

So, Nirvana is the unity of virtue and wisdom. The ratio between them in the language of philosophy can be expressed as follows: and virtue and wisdom are "necessary" conditions of Nirvana, the presence of only one of them is "not enough." Only together they make it possible to achieve Nirvana. In one of the earliest texts, they compare with two hands, detergent and cleansing each other, a person deprived of one of them is imperfect (D.I 124).

If wisdom is really an absolutely necessary satellite, what a person should know to achieve enlightenment? To know the truth, perceived by the Buddha on the night of enlightenment and subsequently stated in the first sermon, which he uttered in a deer park near Benares. This sermon is referred about four positions known as four noble truths. They argue that: 1) Life is suffering, 2) suffering is generated by the desire or thirst for pleasures, 3) suffering can be discontinued, 4) There is a way leading to getting rid of suffering. Sometimes, as an illustration of the relationship between them, a comparison with medicine is made, while Buddha compare with a healer who has found a cure for the alend of life. First, it makes a diagnosis of illness, secondly, explains its cause, thirdly, determines the means against it, fourth, proceeds to treatment.

The American psychiatrist M. Scott Pek begins his best-selling book "Increasing path" with the words: "Life is hard." Speaking about the first noble truth, he adds: "This is a great truth, one of the greatest truths." Famous in Buddhism as "Truth of suffering," she became the cornerstone of the teachings of the Buddha. According to this truth, suffering (Dukkha, Sanskr. - Dukhkha) is an integral part of life, and determines the state of a person as a state of "non-satisfaction". It applies to many types of suffering, starting with physical, 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 repetition of 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 newest discoveries in medicine, are still susceptible to disease and accidents due to their bodily nature In addition to physical pain, the truth of suffering indicates its emotional and psychological forms: "Mountain, sorrow, sadness and despair" . They can sometimes represent more painful problems than physical suffering: few people have any life without grief and grief, while there are many severe psychological states, such as chronic depression, to completely get rid of which is impossible.

In addition to these obvious examples, the truth of suffering mentions a more sophisticated form of suffering, which can be defined as "existential". This follows from the approval: "The unattainableness of the desired is suffering", i.e. the failure, disappointment, the collapse of illusions, experienced when the hopes and reality do not meet our desires. Buddha was not a pessimist and, of course, knew from his own experience when he was a young prince that there could be pleasant moments in life. The problem, however, is that good times will not last forever, sooner or later they leave or a person bore what seemed new and promising. In this sense, the word Dukkha has a more abstract and in-depth meaning: it indicates that even life devoid may not bring satisfaction and self-realization. In this and in many other contexts, the word "dissatisfaction" more precisely expresses the meaning of "Dukhkhi" than "suffering."

The truth of suffering makes it possible to identify what is the main reason why human life Does not bring complete satisfaction. The statement that "Five Skands of Personality is suffering," concerns the teachings set out by the Buddha in the second sermon (WIN.I.1z). We list them: the body (Rupa), the feeling (vedana), images of perception (samjnnya), desire and deductions (Sanskara), consciousness (Widnjnana). There is no need to consider it in detail, since it is not important to us as much as it is included in this list, like what is not included. In particular, the doctrine does not mention the soul or "I", understood as an eternal and unchanged spiritual essence. This position of the Buddha departs from the orthodox Indian religious tradition of brahmanism, which argued that each person possesses an eternal soul (atman), which is either part of the metaphysical absolute - Brahman (impersonal deity), or is identical to him.

Buddha said that he did not find evidence of the existence of a human soul (Atman), nor its cosmic analogue (Brahman). On the contrary, his approach is practical and empirical - closer to psychology than theology. His explanation of human nature, formed from five states, is largely reminded by an explanation of the design of a car consisting of wheels, gearbox, engine, steering, body. Of course, in contrast to scientists, he believed that the moral essence of a person (which can be called "spiritual DNA") is experiencing death and is embodied again. Arriving that five states of personality are suffering, Buddha pointed out that human nature cannot become the basis of constant happiness. As human It consists of five constantly changing "attributes", sooner or later, suffering will inevitably arise, as well as the car is in the end wear and break. Suffering, thus woven into the very tissue 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, lepers and the deceased - and realized that life was full of suffering and misfortunes. Many, referring to Buddhism, find that his assessment of the position of a person is pessimistic, but Buddhists believe that their religion is not pessimistic and is not optimistic, but realistic that the truth of suffering only objectively states the facts. If it seems pessimistic, then this is due to the long-standing of people to avoid unpleasant truths and "look for all the bright side." That is why Buddha noted that the truth of suffering is extremely difficult to understand. It looks like a realization by a person of the fact that he is seriously sick, which I do not want to admit anyone, and that it is impossible to recover.

If life is suffering, how does it occur? The second noble truth is the truth of the emergence (self-judgment) - explains that suffering arises from a passionate desire or "thirst for life" (Tanha). Passion flammives suffering as fire - firewood. In his sermon (C.IV.19), Buddha said that the whole human experience "buys" by desires. Fire is a successful metaphor for desire, since it absorbs what it nourishes without receiving satisfaction. It quickly spreads, goes back to new items and causes pain, like unfulfilled desires.

2. Truth of emergence (self-judgment).

Here, about the monks, the truth of the emergence of suffering. It is a thirst for life, attachment to illusory earthly values \u200b\u200b(Tanha), which leads to rebirth, is associated with a frantic delight in shape. 1) sensual pleasures, 2) thirst for "prosperity", being, 3) thirst for "destruction", non-existence.

It is the desire to live, to enjoy life is the reason for rebirth. If you continue the comparison of the five "attributes" of a person with a car, then the desire is a fuel that leads it in motion. Although it is usually considered that rebirth comes from life to life, it also happens from a moment to a moment: a person says that it is reborn in seconds if these five elements change and interact, movable with thirst for pleasant experiences. The continuity of the existence of a person from one life to another is simply the result of the accumulated power of desire.

The truth of the emergence argues that a passionate desire is manifested in three main forms, the first of which is the thirst for sensual pleasures. It takes the form of the desire to enjoy through the objects of perception, for example, a pleasant taste, sensations, smells, sounds. The second is the thirst for "prosperity." This concerns the deep, instinctive desire for the existence that pushes us to new lives and new experiences. The third type of manifestation of a passionate desire is the desire not to possession, but to "destruction." This is the revolving side of the thirst of life, embodied in the instinct of denial, rejection of what is unpleasant and undesirable. Thirst for destruction can also lead to selflessness and self-denial.

Low self-esteem and thoughts like "I can't do nothing" or "I am a loser" there are manifestations of such an installation aimed at yourself. In extreme forms, it can lead to physical self-destruction, for example suicide. The physical self-keeping, from which the Buddha eventually refused, can also be viewed as a manifestation of self-denial.

So does this mean that any desire is evil? We must very carefully approach similar conclusions. Although the word of Tanha is often translated as "desire" (desire), it has a narrower value - desire, in a sense of perverted by irreimity or a bad goal. It is usually directed to sensual excitement and pleasure. However, not all the desires are as follows, and in Buddhist sources often refers to positive desires (Candida). To strive for a positive goal for yourself and for others (for example, to achieving Nirvana), wishing happiness to others, want the world that will remain after you, it is better - here are examples of positive and beneficial desires that are not determined by Tanha's concept.

If bad desires restrain and throw a person, the good give him strength and freedom. To see the difference, take smoking for the example. The desire of the avid smokers to smoke another cigarette - Tanha, because it was not aimed at which otherwise, as a momentary pleasure, obsessive, limited, cyclical, and will not lead anything other than the next cigarette (and how side effect - To poor health). On the other hand, the desire of the avid smokers to quit smoking will be beneficial, because it will break a closed circle of an obsessive bad habit, serve as health and well-being.

In the truth of the occurrence of Tanha, the above-mentioned "three roots of evil" is a passion, hatred and error. In Buddhist art, they are depicted in the form of a rooster, pigs and snakes carrying 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 the other in the mouth. Since thirst for life creates only another desire, rebirth form a closed cycle, people are born again and again. As this happens, explains the theory of causality in detail, which is called Patikka-Samuptpad (SanskR. - Prattea-Samutpad - interdependent origin). This theory explains how desire and ignorance leads to a circuit of rebirths consisting of 12 stages. But for us now is more important not to consider these stages in detail, but to understand the main principle underlying them, which refers not only to human psychology, but also to reality in general.

3. Truth of termination (Nirochka).

Here, about the monks, the truth of the termination of suffering is a refusal of thirst for life (Tanha), care from her, renunciation from her, exemption from it, getting rid of affection for it.

In the most general features The essence of this theory is that each consequence has a reason, in other words, everything arises in interdependence. According to this, all phenomena are part of the causal series, nothing exists independently, in itself and in itself. Therefore, the Universe is not a totality of static subjects, but in constant movement, the plexus of causes and consequences. Moreover, just as a person's personality, it is possible to decompose on five "attributes" without a residue, and all phenomena can be reduced to the components of their components without finding any "essence" in them. All emerging has three signs of existence, namely: misunderstanding of the strugnure of earthly life (Dukkha), variability (anigga) and the lack of self-supporting (Anatta). "Causes and things" do not give satisfaction, because they are inconvenient (and, consequently, unstable and unreliable), because they do not have their own nature, independent of universal causal processes.

Obviously, the Buddhist Universe is primarily characterized by cyclical changes: at the psychological level - an infinite process of desire and satisfaction; on the personal - chain of deaths and rebirths; On the cosmic - the creation and destruction of galaxies. At the heart of all this is the principles of the theory of Patikka-Selfpad, the provisions of which were later thoroughly developed by Buddhism.

The third noble truth is the truth of termination (Niroch). She says that when delighted from thirst for life, suffering is stopped and nirvana comes. As we know from the history of the Buddha life, Nirvana has two forms: the first comes in life ("Nirvana with the residue"), and the second after death ("Nirvana without a residue). Buddha reached at the age of 35 Nirvana during life, sitting under the smack. When he was 80, he plunged into the last nirvana, from which there is no return through rebirth.

"Nirvana" literally means "extinction" or "stiffness", just as the flame of the candle goes out. But what exactly "fades"? Maybe this is the soul of a man, his "I", his personality? It may not be a soul, since Buddhism generally denies its existence. This is not "I" or self-awareness, although Nirvana is definitely implies a fundamental change in the state of consciousness released from attachment to "I" and "mine". In fact, the flame of the Triads - passion, hatred and error, which leads to reincarnation. Indeed, the simplest definition of "Nirvana with the residue" is "the end of passion, hatred and error" (p.38.1). This phenomenon is a psychological and moral, transformed state of the individual who inherent in peace, deep spiritual joy, compassion, sophisticated and penetrated perception. Negative mental states and emotions, such as, for example, doubt, anxiety, anxiety and fear, are absent in the enlightened mind. Some or all these qualities are inherent in the holy in many religions, to some extent, ordinary people can have some of them. However, enlightened, similar to the Buddha or arhat, is inherent in full.

What happens to man 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 flames of thirst for life goes out, the reincarnation and the person who achieved enlightenment is not born again. Buddha said that asking where the enlightened after death is, it's like asking where the flame is going when it is poisoned. The flame, of course, does not "leave anywhere", the process of burning simply stops. Getting rid of the thirst for life and ignorance is equivalent to the cessation of access of oxygen required for burning. However, it should not be assumed that the comparison with the flame means that Nirvana without a residue is destruction. In the sources, it is clearly indicated that such an understanding is erroneous, as well as the conclusion that Nirvana is the eternal existence of the soul.

Buddha was opposed various interpretations Nirvana, attaching important importance to achieving it. Those who asked Nirvana, he compared with a man wounded by a poisoned arrow, who instead of removing the arrow, persistently asks meaningless in this situation questions about who released it, as his name, from which he kind, how far he was standing etc. (MI426). In full compliance with the unwillingness of the Buddha to develop this topic, early sources determine Nirvana mainly through denial, that is, as "lack of desires", "Suppression of thirst", "quenching", "fading". Less can be found positive definitions, including such as "favorable", "good", "purity", "peace", "truth", "far coast". In some texts, it is indicated that Nirvana is transcendent, as "unborn, non-unauthorized, indifferent and incomparable" (successful, 80), but it is not known how it should be interpreted. As a result, the nature of "Nirvana without a residue" remains a mystery to everyone who has not experienced. However, what we can be confident is that it means the end of suffering and rebirth.

4. Truth path (Magga).

Here, about the monks, the truth of the path (Magga), which leads to the termination of suffering. This is a noble "octal path", which consists of 1) the right views, 2) of the right reflection, 3) of the right speech, 4) of the right behavior, 5) the correct way to maintain life, 6) of the right application forces, 7) of the right memory, 8) Proper concentration.

The fourth noble truth is the truth of the path (Magga, Sanskr. - Marga) - explains how the transition from Sansary to Nirvana should occur. In the bustle of everyday life, few people stop to think about the most full-fledged lifestyle. These questions were worried about Greek philosophers, and Buddha also contributed to their understanding. He believed that the Higher Form of Life was life leading to the improvement of virtue and knowledge, and the "octal path" defines a lifestyle with which it is possible to implement it in practice. It is also called the "middle way" because it passes between two extremes: life in frills 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 human prosperity sector is located. In the "Morality" category (sewn) are improved moral qualitiesIn the category "Wisdom" (Panya), intellectual qualities are developing. The role of meditation will be considered in detail in the next chapter.

Although the "path" consists of eight parts, one should not be submitted to themselves as the steps that a person passes, approaching Nirvana, leaving them behind. On the contrary, eight steps are ways to continuously improve "morality", "meditation" and "wisdom". "Right views" means the recognition of Buddhist teaching first, and then their empirical confirmation; "Proper thinking" is committed to the formation of faithful installations; " right speech"- the saying of the truth, the manifestation of thoughtfulness and interest in the conversation, and the" proper behavior "is to abstain from bad actions, such as murder, theft or bad behavior (sensual pleasures). " The right way Life maintenance "implies a refusal to harm others; "Proper application of forces" - gaining control of its thoughts and the development of positive mindset; "The right memory" is the development of a permanent understanding, "the right concentration" is to achieve the state of the deepest peace of mind, to which various methods of concentration and integration of personality are directed.

1. Right views wisdom

2. Proper reflection (Panya)

3. Proper Speech Morality

4. Proper behavior (Sewed)

5. Right way to maintain life

6. Proper app Meditation forces

7. Right memory (samadhi)

8. Proper concentration

"The octal path" and the three components

In this regard, the practice of the "octal path" is a kind of modeling process: these eight principles show how the Buddha will live, and living like a Buddha, a person can gradually become. The "octal path", so it is the path of self-transformation, intellectual, emotional and moral perestroika, during which a person is reoriented with narrow, selfish goals for the development of self-realization opportunities. Through the desire for knowledge (panya) and the moral virtue (sewn), ignorance and selfish desires are overcome, the reasons that generate suffering are eliminated, and Nirvana comes.

On our site we talked in detail about Nepal. Much in this country is incomprehensible to ordinary Russian and this small cycle of articles on Buddhism will help you better understand what you will see during.

Four noble truths can be called "axioms of Buddhism." This is knowledge that do not require evidence. They were formulated by Buddha Shakyamuni another 2500 years ago and did not lose their relevance. Their translation into Russian is not accurate due to the difference in concepts in our language and Sanskrit. Therefore, we will devote this article to the definition.

The first is the first. All life of living beings is suffering

When I speak a similar phrase, most people immediately perceive her "in the bayonies", stating that they do not suffer, but live quite a normal life.

The translation itself is inaccurate. Under the word "suffering" we mean something very bad - loss close man or unbearable pain. In ancient languages, the word "Dukkha" is used, which is better to translate as "dissatisfaction".

And indeed, our whole life is constant dissatisfaction, such is the nature of man. Having bought a new car, we rejoice only for a few months, and then disappointment comes.

You can experience joy from delicious food, but you can eat it limited quantities, and after that, the meal will turn into torture. A person is susceptible to diseases, he experiences pain, tied to other people and makes them.

All this is meant in the first noble truth under the word "suffering." In this aspect, it is difficult to disagree with this truth. Few people may argue that he is happy and not to lie at the same time and others.

True second. The cause of suffering is thirst

Of course, the word "thirst" is not applied in the meaning of the desire to drink water, but in a more general sense. Most people all the time want something, and it is not only about the physical need to eat, drink and sleep.

In the life of people there are many desires that are not due to physical needs. Some are experiencing a large "thirst" have a lot of money, to be beautiful or slim, have power or influence on people.

It is important that it is worth saying in this part of our article - Buddhism is not at all against the realization of these desires. In no case! Just the second noble truth claims that they are sources of suffering. Buddhism does not encourage to be a beggar and do not communicate with anyone, it is simply necessary to treat everything "without fanaticism", this is what the Great Buddha called the "mid-way".

At the beginning of his spiritual quest, Buddha Shakyamuni himself turned to the teachings of ascets. These people specifically limited themselves in everything, believing that the body prevents them from gaining spiritual power. At that time, this movement was very common in India.

Buddha got on their way and almost walked himself hunger, when he ate one rice a day (Note: Most likely, this expression is a metaphor). He was saved by a girl, bringing him milk and rice. Buddha realized that this path does not lead rid of suffering.

In Russian, the second noble truth can be expressed as follows: "You can not be a slave of my desires, they lead you to suffering."

TRUE THIRD. Suffering can be discontinued by curling "thirst"

The third truth is the most difficult to understand. Many, she suggests that the path of termination of suffering is a refusal of desires and needs. But we have already written above that this is wrong. They need to curb them so that they cannot bring suffering.

It is important to understand that dealing with your "thirst" there is no point. In fact, you will fight with yourself, and there can be no winner in this battle.

Run ahead, let's say that for this you need to clean your mind. That is what Buddhist pilgrims are engaged in when the prayer drums are growing around the stupes or go around the temple in Kathmandu in Nepal.

By the way, Buddhism does not forbid anyone to do these actions. You can find, read the mantra or twist the drums, no one will condemn you for it.

Many desires in human life are not even the products of his own mind, but are brought by society or, one can say, are imposed. During the path to cleansing, many understand that this part of the "thirst" in their life is simply superfluous. And awareness is the first way to get rid of them.

True fourth. The way to get rid of "thirst" and suffering - the octal path

To get rid of thirst, you should go on the octal path. These are the right views, the correct aspirations, the correct speech, the correct actions, right methods development of livelihoods right directions Your efforts, the correct self-consciousness and proper concentration.

In essence, the octal path is a volumetric and complex set of ethical rules that allow us to follow the path to enlightenment and deliverance from suffering.

In one of the following articles, we consider the octal path in detail, and now we only denote the highlights.

As you noticed, in contrast to many religions, Buddhism gives installation not only for a set of positive and negative physical actions of a person, but also on his spiritual life and a quest.

The recommendations of the Buddha relate to the spiritual life of a person much more than regulates his actions. It seems strange to many, but in fact - it is very logical. It is in our mind that the motivation of any action is born. If there is no negative motivation - there will be no bad deeds.

Buddhism leads man to happiness through his inner world. Let's think about yourself. In our life there is a lot of objects that do not even have a physical shell. Those things as authority or popularity exist solely in our heads. But for us they are more than real.

The inner world of people is the basis of their happiness or misfortune.

We will continue our story on the following pages. Read the other articles about Buddhism and Nepal ( links below).

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