The Dalai Lama’s Book of Awakening. Литагент HarperCollins USD

these is the interdependent nature of reality. All Buddhist philosophy rests on an understanding of this basic truth. The second principle is that of non-violence, which is the action taken by a Buddhist practitioner who has the view of the interdependent nature of reality. Non-violence essentially means that we should do our best to help others and, if this is not possible, should at the very least refrain from harming them. Before I explain the Four Noble Truths in detail, I propose to outline both these principles by way of background.

       Taking Refuge and Generating Bodhichitta

      First, I will introduce these principles in traditional Buddhist terms. Technically, we become a Buddhist when we decide to take Refuge in the Three Jewels, and when we generate bodhichitta, which is known as compassion, the altruistic mind, or our good heart. The Three Jewels of Buddhism are the Buddha; the Dharma, his teaching; and the Sangha or community of practitioners. It is very clear that the idea of helping others lies at the heart of both Refuge and Bodhichitta. The practice of Generating Bodhichitta explicitly entails committing oneself to activities which are primarily aimed at helping others; while the practice of Taking Refuge lays the foundation for the practitioner to lead his or her life in an ethically disciplined way, avoiding actions that are harmful to others and respecting the laws of karma.

      Unless we have a good foundational experience of the practice of Taking Refuge in the Three Jewels, we will not be able to have a high level of realization of bodhichitta. It is for this reason that the distinction between a practicing Buddhist and a non-Buddhist is made on the basis of whether or not an individual has taken Refuge in the Three Jewels.

      However, when we talk about Taking Refuge in the Three Jewels, we should not imagine that it simply involves a ceremony in which we formally take Refuge from a master, or that merely by virtue of participating in such a ceremony we have become a Buddhist. There is a formal Refuge ceremony in Buddhism, but the ceremony is not the point. The point is that as a result of your own reflection, even without a master, you become fully convinced of the validity of the Buddha, Dharma and Sangha as the true ultimate objects of refuge, and that is when you actually become a Buddhist. You entrust your spiritual well-being to the Three Jewels, and this is what is really meant by Taking Refuge. On the other hand, if there is any doubt or apprehension in your mind about the validity of Buddha, Dharma and Sangha as being the ultimate objects of refuge, even though you may have taken part in a Refuge ceremony, that very suspicion or doubt prevents you from being a practicing Buddhist, at least for the time being. It is therefore important to understand what these objects of refuge are.

      When we speak about Buddha in this context, we should not confine our understanding of the word to the historical person who came to India and taught a certain spiritual way of life. Rather, our understanding of buddhahood should be based on levels of consciousness, or levels of spiritual realization. We should understand that buddhahood is a spiritual state of being. This is why the Buddhist scriptures can speak about past buddhas, buddhas of the present and buddhas of the future.

      Now the next question is: how does a buddha come into being? How does a person become fully enlightened? When we reflect on buddhahood, we are bound to ask ourselves whether or not it is possible for an individual to attain such a state, to become a fully enlightened being, a buddha. Here we find that the key lies in understanding the nature of Dharma. If the Dharma exists, then the Sangha will certainly exist – the Sangha are those who have engaged in the path of the Dharma, and who have realized and actualized its truth. If there are Sangha members who have reached spiritual states where they have overcome at least the gross levels of negativity and afflictive emotions, then we can envision the possibility of attaining a freedom from negativity and afflictive emotions which is total. That state is what we call buddhahood.

      In the present context, I think we must make a distinction between the use of “Dharma” as a generic term and its use in the specific framework of the Refuge. Generically, it refers to the scriptural Dharma – the Buddha’s teaching and the spiritual realizations based on the practice of that teaching. In relation to the Refuge it has two aspects: one is the path that leads to the cessation of suffering and afflictive emotions, and the other is cessation itself. It is only by understanding true cessation and the path leading to cessation that we can have some idea of what the state of liberation is.

       Dependent Origination

      In the Sutras, Buddha stated several times that whoever perceives the interdependent nature of reality sees the Dharma; and whoever sees the Dharma sees the Buddha. It is my belief that if we approach this statement from the perspective of Nagarjuna’s teachings of the Madhyamaka School, we can arrive at the most comprehensive understanding of its implications. If you were to accuse me of having a bias in favor of Nagarjuna, I would certainly accept that criticism! So following Nagarjuna, we find there are three levels of meaning here.

      Firstly, the understanding of the principle of interdependent origination (pratityasamutpada) that is common to all Buddhist schools explains it in terms of causal dependence. “Pratit” means “to depend on,” and “samutpada” refers to “origination.” This principle means that all conditioned things and events in the universe come into being only as a result of the interaction of various causes and conditions. This is significant because it precludes two possibilities. One is the possibility that things can arise from nowhere, with no causes and conditions, and the second is that things can arise on account of a transcendent designer or creator. Both these possibilities are negated.

      Secondly, we can understand the principle of dependent origination in terms of parts and whole. All material objects can be understood in terms of how the parts compose the whole, and how the very idea of “whole” and “wholeness” depends upon the existence of parts. Such dependence clearly exists in the physical world. Similarly, non-physical entities, like consciousness, can be considered in terms of their temporal sequences: the idea of their unity or wholeness is based upon the successive sequences that compose a continuum. So when we consider the universe in these terms, not only do we see each conditioned thing as dependently originated, we also understand that the entire phenomenal world arises according to the principle of dependent origination.

      There is a third dimension to the meaning of dependent origination, which is that all things and events – everything, in fact – arise solely as a result of the mere coming together of the many factors which make them up. When you analyze things by mentally breaking them down into their constitutive parts, you come to the understanding that it is simply in dependence upon other factors that anything comes into being. Therefore there is nothing that has any independent or intrinsic identity of its own. Whatever identity we give things is contingent on the interaction between our perception and reality itself. However, this is not to say that things do not exist. Buddhism is not nihilistic. Things do exist, but they do not have an independent, autonomous reality.

      Let us now refer back to the statement by the Buddha, when he said that seeing dependent origination leads to seeing the Dharma. There are three different meanings to this concept of Dharma which correspond to the three different levels of meaning of dependent origination which we have just described.

      Firstly, we can relate Dharma to the first level of meaning of dependent origination, which is causal dependence. By developing a deep understanding of the interdependent nature of reality in terms of causal dependence, we are able to appreciate the workings of what we call “karma,” that is, the karmic law of cause and effect which governs human actions. This law explains how experiences of pain and suffering arise as a result of negative actions, thoughts and behavior, and how desirable experiences such as happiness and joy arise as a result of the causes and conditions which correspond to that result – positive actions, emotions and thoughts.

      Developing a deep understanding of dependent origination in terms of causal dependence gives you a fundamental insight into the nature of reality. When you realize that everything we perceive and experience arises as a result of the interaction and coming together of causes and conditions, your whole view changes. Your perspective on your own inner experiences, and the world at large, shifts as you begin to see everything in terms of this causal principle. Once you have developed