Александр Карачаров
PSYCHOLOGY OF BUDDHISM: A practical guide to self-knowledge
Dedicated to my parents
I express my great gratitude to all my spiritual teachers and mentors
His Holiness
the Dalai Lama XIV (Ngagwang Lovzang Tengjin Gyatso) – spiritual leader, follower of Tibetan Buddhism.
To the Head of the Tibetan House, the Honourable Geshe Dorji Damdula La
To the staff
of the Tibet House of Russia
© Alexander Karacharov, 2025
© Karacharov A.E., 2025
"Google Translate trans."
Annotation
Through the mists of the ages, the wisdom born within the walls of ancient Nalanda, the cradle of knowledge, where the mind sought enlightenment, echoes. This book is a journey into the heart of Tibetan Buddhism, where the Nalanda Philosophy has been given new life, flourishing in picturesque valleys and impregnable monasteries. The author, a physician and psychologist, reveals to us the innermost secrets of the mind, as they were understood by the great teachers of the past. We will delve into the depths of consciousness, explore the subtle edges of perception, feel the storm of emotions and find the way to inner silence by following the ancient paths laid out by the sages of Nalanda.
The book does not just talk about psychological principles, it invites transformation, opening the gates to understanding yourself and the world through the prism of Buddhist wisdom. It intertwines the threads of ancient texts and the modern understanding of the psyche, creating a mesmerizing canvas that can touch the very depths of the human soul. Open this book and let the wisdom and teachings of the ancient monasteries of Tibet illuminate your path to yourself.
From the author
A Wake-Up Call from the Heart of Tibet
Imagine a mountain pass shrouded in mist, where the wind carries the whisper of mantras and the echo of ancient teachings. It was there, in the heart of Tibet, where heaven meets earth, that this book was born. Not as a dry statement of facts, but as a guiding thread woven from personal experience and the age-old wisdom of Tibetan Buddhism.
My journey began not with a scientist's office, but with a pilgrimage to the roots. I was looking not just for knowledge, but for living experience, a touch of wisdom that had been passed from mouth to mouth, from heart to heart for centuries. I wandered through the monasteries lost among the peaks, listened to the speeches of lamas whose eyes radiated peace and understanding, and immersed myself in meditation practices rooted in the Nalanda teachings.
This book is not just a story about the psychology of Buddhism, it is an invitation to a journey through the labyrinths of one's own mind, illuminated by the light of ancient wisdom. Here you will not find dry theories, but rather the keys to understanding yourself and the world, tested by time and the experience of thousands of practitioners.
Let this book be your guide to a world where mind and heart merge in harmony, where every breath is a step towards awakening, and every glance is an opportunity to see the world in a new way. Open its pages and you will hear the call of Awakening, echoing from the heart of the Himalayas.
Preface
Dear Reader,
Get ready to embark on a journey not only in space, but also in time, to the origins of wisdom that can illuminate the most secret corners of our inner world. This book is like a key that opens the gates to ancient Nalanda, where the psychology of Buddhism blossomed among flowering gardens and meditative groves, like a lotus growing out of muddy water.
In this legendary Nalanda University, where the echoes of the sages' debates merged with the whisper of prayers, a deep understanding of the human mind was born. Scientists and philosophers of the monastery university, immersed in contemplation and analysis, explored the subtlest nuances of consciousness, like jewelers cutting a precious stone. They were looking for answers to the eternal questions: what is thought, what is emotion, and how to free ourselves from the shackles of suffering generated by our inner world?
This book is an attempt to revive the legacy of Nalanda, to show how the ancient teachings of the mind can be a guiding light in our modern world. We will explore how the sages of the past understood the workings of the mind, how they classified the storms of emotion, and how they proposed pathways to inner silence that are still relevant today. We will see how their insights echo modern psychological discoveries, but also offer a deeper, holistic view of human nature.
Why is it so important to hear the echoes of Nalanda today? Because in the hustle and bustle of our life, we often lose touch with ourselves, forget about inner harmony. The wisdom of Nalanda, with its emphasis on self-knowledge and mental training, can be the anchor that will help us find support and clarity.
This book is an invitation to a world where reason becomes an ally, not an enemy, where inner peace is not an unattainable dream, but a reality available to everyone. May the wisdom of Nalanda, like a ray of light from the depths of time, illuminate your path to self-understanding and help you find the inner harmony that the ancient sages dreamed of.
With the hope of awakening the inner light,
Alexander Karacharov
From the history of Nalanda
Like a jewel in a necklace of centuries, Nalanda shone in the heart of ancient India, the abode of wisdom, where the echoes of Buddhist teachings intertwined with the whispers of eternity. This illustrious monastic university, which opened its doors in the fifth century, has become a beacon of knowledge, attracting inquisitive minds from all corners of Asia.
Here, under the shade of sacred trees, Mahayana, one of the great branches of Buddhism, blossomed. Within the walls of Nalanda, the voices of such titans of thought as Nagarjuna, Aryadeva, Vasubandhu and Dignaga were heard, whose philosophical writings illuminated the path of seekers of truth. The concepts of emptiness and bodhisattva were woven into the fabric of the teachings like precious threads, giving rise to new horizons of understanding.
Nalanda was not just a temple of faith, but a true university where the thirst for knowledge extended far beyond religious dogma. Logic, grammar, the healing arts of medicine, the mysteries of astronomy, and the elegance of the arts all found their place under the arches of this ancient center of learning.
Seven centuries of prosperity lit up the destiny of Nalanda like a bright flash. Thousands of students and teachers, like pilgrims to the source of wisdom, flocked here to touch the eternal truths. Among them were not only prominent monks and philosophers whose names went down in history, but also influential leaders who supported the development of the university.
Nalanda was not a single monastery, but a complex, a mahavihara, where numerous viharas were home to thousands of monks and students. Although the specific names of each monastery are not always known, the very existence of such a large-scale educational center testifies to its importance.
Unfortunately, the wheel of time is inexorable, and in the twelfth century, a storm of destruction hit the blooming garden of knowledge. The Muslim conquerors put the treasury of Nalanda to fire and sword, and its radiance gradually faded.
It was not until the 19th century, as if from the ashes of legend, that the ruins of Nalanda rose to tell of its former greatness. Today, these sacred ruins, recognized by UNESCO as the heritage of all mankind, remind of the glorious past of the university.
And like an echo of ancient glory, in 2010 there was hope for revival. The Government of India has taken the wise decision to breathe new life into Nalanda. A modern university, like a phoenix rising from the ashes of history, seeks to recreate the spirit and traditions of its great predecessor.
Major works related to Nalanda:
Nalanda was the cradle of many important Buddhist texts and philosophical works. Although many of the original manuscripts have been lost, translations and references have survived, giving a glimpse of the richness of the university's intellectual heritage. Among the most significant works are:
Nagarjuna's Mulamadhyamakarika (Basic Verses on the Middle Way): A fundamental text of the Madhyamika school that explores the concept of emptiness (sunyata).
Aryadeva's Chatuhshataka (Four Hundred Verses): A commentary on Nagarjuna's philosophy, clarifying key aspects of Madhyamika.
Vasubandhu's writings, including Abhidharmakosha (Treasury of Abhidharma): Although Vasubandhu worked in various centers, his influence on the development of Buddhist philosophy at Nalanda was considerable. The Abhidharmakosha has become an important text for the study of Buddhist psychology and metaphysics.
Dignaga's writings on logic and epistemology: Dignaga laid the foundations of Buddhist logic, influencing the subsequent development of philosophical thought.
Shantideva's writings, including Bodhicharyavatara (The Bodhisattva's Way of Life): A poetic text describing bodhisattva ideals and practices that was very popular at Nalanda.
Nalanda is not just a page in history, it is a living heritage, a symbol of the pursuit of knowledge and spiritual depth. It has preserved for us invaluable Buddhist teachings, influenced the development of world culture and remains a beacon of education, reminding us of the importance of preserving cultural heritage and international cooperation in the field of education. The rebirth of Nalanda is not just about rebuilding the ancient walls, it is about returning to the origins of wisdom to light the way for future generations.
Psychology of Buddhism
Introduction to the topic
You are standing in front of a mirror, and in this reflection is hidden the secret of your true essence. "Revival is not granted by anyone, no one keeps it for you; only through a deep realization of one's inner essence, the essence of awakening thus revealed is called awakening," says the ancient Sutra of the Perfect Gathering of the Dharma, like a Tibetan sage whispering in your ear the truth hidden in the depths of your heart.
This capacity for awakening, dormant in each of us like a lotus seed in muddy water, is the Buddha-nature, the tathagatagarbha. In order to free ourselves from the shackles of fear and suffering, which we impose on ourselves like heavy chains, we need to discover this inner nature. The great teachers, like skilful guides, offer us different paths to this inner city of unity: mahamudra, dzogchen, the union of clarity and emptiness.
To see the beauty of the sunrise over the Himalayas, you need not only mountains, but also open, sensitive eyes. The same is true in practice: you need to develop a subtle perception of both your inner world and external reality. It's like tuning a musical instrument, where each string must sound in unison to create a harmonious melody. "TADYATA (OM) GATE GATE PARAGATE PARASAMGATE BODHI SVAHA" – Like an echo in mountain caves, this mantra from the "Heart Sutra" reminds us of the path to enlightenment.
Many of us, like travelers lost in the fog, focus on only one part of the path, which is the development of our inner self. But, as a wise Tibetan monk says, "one wing will not lift a bird into the sky." We also need to learn to see the world around us in its true essence, in its emptiness, as Nagarjuna says.
The first step is how to learn to see the reflection of the moon in a dewdrop. This requires awareness, attention and insight, like an eagle soaring high in the mountains.
The second step is how to see the invisible thread that connects all things. It has to do with understanding emptiness, like revealing a secret hidden in an ancient manuscript. "By comprehending emptiness, but being devoid of compassion, you will not enter the higher path," warns St. Sarah, reminding that wisdom without compassion is like an empty vessel.
Why was the Buddha silent after waking up? Because words cannot fully convey the depth of this experience, like trying to describe the fragrance of a flower in words. To see the true nature of reality, you need to study ancient texts, reflect, meditate, like a climber conquering the top of a mountain.
Emptiness is not nothing, it is an understanding of the interconnectedness of all things, it is like seeing a pattern in a carpet where each thread plays a role. And this understanding is like a universal medicine that heals not only our wounds, but also the wounds of the world around us, like a mountain stream washing over the stones.
Revelation in Silence: Buddhist Psychology – A Bridge Between Ancient and Modern
Imagine a mountain monastery shrouded in fog, where time flows according to its own, unhurried laws. In this secluded place, far from the hustle and bustle of the modern world, knowledge about the human mind, about its depths and possibilities has been polished for centuries. This knowledge, carefully preserved and passed down from generation to generation, forms the basis of Buddhist psychology – an amazing fusion of wisdom, compassion and practical methods that can transform our lives.
What is Buddhist psychology? It is not just a set of philosophical concepts or religious dogmas. It is an in-depth study of the nature of the mind, its functioning, its tendencies and potentials. It is a practical system aimed at achieving inner peace, liberation from suffering, and the development of wisdom and compassion. As the Buddha said, "The mind is the source of everything. As thoughts are, so is life." These words, simple at first glance, encapsulate the quintessence of the Buddhist approach to understanding human existence.
The history of the study of Buddhist psychology dates back more than two and a half millennia. Originating in India, the Buddha's teachings have spread throughout the world, enriching and adapting to different cultural contexts. A special place in this process is occupied by the Tibetan tradition, in particular the Nalanda School, which is famous for its systematic and in-depth study of the psychology of the mind. The Nalanda Monasteries were veritable centres of knowledge, where scholars and practitioners carefully studied the texts, debated and developed methods of meditation and introspection.
Today, when the Western world is experiencing a boom in interest in mental health and spiritual practices, Buddhist psychology is gaining a new lease of life. Her wisdom, tested by time, turns out to be surprisingly consonant with the problems and challenges of modern society. Stress, anxiety, depression, loss of meaning in life – these problems, which have become the scourge of our time, find deep understanding and effective solutions in Buddhist teachings.
Why is the study of Buddhist psychology so important and beneficial? First of all, it offers a deep understanding of the causes of our suffering. Buddha taught the Four Noble Truths, which begin with the recognition of the existence of suffering (dukkha). But Buddhism does not stop at stating facts. It offers a path to liberation from this suffering by pointing to its roots – our grasping, desires and ignorance. As the Dalai Lama said: "The root of suffering is ignorance." Understanding this relationship gives us the opportunity to look at our problems from a new angle and begin to work on their true causes.
Buddhist psychology provides not only theoretical knowledge, but also practical tools for working with the mind. Meditation, mindfulness, compassion – these practices, which are actively used in Western psychotherapy today, have deep roots in the Buddhist tradition. They help us develop mindfulness, calm the mind, reduce stress and anxiety, and strengthen our emotional stability.
For whom is Buddhist psychology intended? The answer is simple: for everyone who strives for inner peace, happiness and well-being. It will be useful for professional psychologists and psychotherapists who are looking for new approaches and methods of working with clients. It will be of interest to mental health professionals seeking a deeper understanding of the human psyche. And, of course, it will be valuable for a wide range of readers interested in Buddhism, psychology and philosophy, for those who are looking for answers to eternal questions about the meaning of life and the nature of consciousness.
In today's world, where external stimuli are constantly bombarding us and the pace of life is steadily accelerating, Buddhist psychology offers an island of calm and wisdom. It reminds us of the importance of inner peace, the need to develop awareness and compassion, and the fact that true happiness does not depend on external circumstances, but is within us.
I will give an example from life. Imagine a person who is constantly anxious and worried. He tries to control everything around him, but this only increases his suffering. In Buddhist psychology we find the doctrine of impermanence (anitya). Everything in this world is constantly changing, and trying to hold on to what is unstoppable is doomed to failure and suffering. Accepting this truth, understanding that anxiety and worry are also transient, can be the first step to liberation.
Or consider the parable of the arrow. The Buddha taught that when we are struck by the arrow of suffering, we often pierce ourselves with a second arrow – the arrow of anger, resentment, self-flagellation. Buddhist psychology teaches us not to pierce this second arrow, but instead to focus on healing the wound, understanding the causes of suffering, and developing compassion for ourselves and others.
In Western psychology, we often talk about the importance of cognitive behavioral therapy in helping to change negative thoughts and behaviors. Buddhist psychology offers a similar approach, but with a deeper emphasis on mindfulness and acceptance. Instead of fighting negative thoughts, we learn to observe them without judgment, understanding that they are only temporary phenomena and not a reflection of our true selves.
As the sage Patrul Rinpoche said, "If you can't change the situation, change your attitude towards it." This statement perfectly illustrates one of the key principles of Buddhist psychology – the ability to find inner peace and balance even in the most difficult circumstances.
Buddhist psychology is not just a theory, it is a practical guide to life that can help us find inner harmony, overcome suffering, and reach our potential. It is a journey to yourself, to understanding the deep workings of your mind, and to discovering the source of true happiness that is always within us. I invite you to this fascinating journey, where ancient wisdom meets modern needs, and where everyone can find a way to a more conscious, happy and fulfilling life.
Chapter 1. Buddhist psychology (Tib. blo rigs)
Why study the mind?
Like a traveler lost in a thick forest, we often wander in the labyrinths of our own mind, not understanding its nature and power. But why should we embark on this journey within ourselves, into this mysterious world of thoughts and feelings? Imagine a wise helmsman, confidently leading a ship through turbulent waves. In the same way, our mind is the steering wheel of our life. Our every word, every action, every thought – all this is subject to his commands. Whether it is joy that illuminates our path or sadness that darkens our horizon, it is the mind that colors our experiences and determines our reaction to the world.
The ancient wisdom imprinted in the Buddhist canon "Dhammapada", like an echo of centuries, conveys the truth to us:
"The mind is the master, the mind is the creator, all thoughts are its children. If anyone speaks and acts with an evil mind, Suffering follows him like a wheel follows the hoof of an ox. The mind is the master, the mind is the creator, all thoughts are its children. If anyone speaks and acts with a pure mind, Happiness follows him like a shadow, relentlessly."
This metaphor, like a vivid picture, draws before us the connection between our thoughts and our fate. Imagine an ox-drawn cart. Wherever the ox goes, the cart follows him relentlessly. In the same way, our sufferings or joys are inextricably linked with the quality of our thoughts.
The great Buddhist scholar Acharya Vasubandhu, like a skilled jeweler, reveals the mystery of the universe in his work "Abhidharmakosa", saying that all the diversity of our world arises from our actions, and actions, in turn, are generated by intentions. Intention is an internal command, a mental impulse that sets in motion a chain of our actions.
"From deeds is born the diversity of worlds. This is the intention created by him. Intention is a mental act, and bodily and verbal acts are performed by it."
In the hustle and bustle of modern life, we often see how a person obsessed with the pursuit of material goods experiences only anxiety and dissatisfaction. His mind, like an insatiable beast, constantly demands more, generating thoughts of lack and fear. And, as a result, he reaps the fruits of stress and unhappiness. The other, who devotes himself to helping others, experiences a deep sense of satisfaction and joy. His mind, like fertile soil, cultivates compassion and the desire to do good.
Acharya Chandrakirti, like a wise seer, goes even deeper in his Madhyamaka-avatara, asserting that our very consciousness creates both the world of sentient beings and the world around us.
"Consciousness creates very diverse Worlds of living beings and Worlds of vessels. It is said that all beings are born through action – karma. Having rejected consciousness, we have no action – karma."
Everything we see and feel is a reflection of the workings of our minds. It is said that all beings are born through their actions, their karma. But if we give up consciousness, then there will be no karma itself.
Imagine an artist who, with the help of a brush and paints, creates an entire universe on canvas. Our mind is a brush, and our thoughts and intentions are paints. What picture do we paint with our life?
In a meeting with Western scholars in 1991, His Holiness the Fourteenth Dalai Lama emphasized, like a wise teacher:
"There are two main reasons why it is important to understand the nature of the mind. First, there is a fundamental connection between the mind and karma, our actions. Second, the state of our mind plays a crucial role in how we experience happiness and suffering."
This wisdom, like a jewel, is especially relevant in our rapidly changing world. We often look for happiness in external things, forgetting that the true source of joy and peace is within us, in our own minds.
To understand this truth more deeply, imagine the parable of two monks who met a woman who did not dare to cross a turbulent river. One monk, without saying a word, carried her to the other side. The second monk, who followed him in silence, after a while broke down and asked, "Brother, are we not forbidden to touch women?" The first monk replied, "I left this woman on the bank of the river a few hours ago. And you seem to be carrying it to this day."
This parable, like a mirror, reflects how our minds can cling to impressions and thoughts, even when events have long passed. And it is this clinging that often becomes the source of our suffering.
Therefore, the study of the mind is not just an academic exercise, but an urgent necessity in order to learn how to manage our lives, to free ourselves from the shackles of suffering and to find true happiness. Just as a gardener tends his garden by pulling weeds and watering flowers, we can learn to purify and transform our minds in order to cultivate virtues and wisdom that lead to awakening. But every step of the way brings us closer to understanding ourselves and to living a more harmonious and happy life.
Definition and Nature of Mind
So, we have found out that the study of the mind is like a key that opens the door to understanding ourselves and the world around us. But what is the mind? How to identify this elusive entity? In Buddhist psychology, the mind, or consciousness, is described as having two key characteristics, like the two wings of a bird: clarity and the ability to know.
His Holiness the Dalai Lama, like a wise teacher, explains this inner connection very figuratively:
"Knowing nature, or knowing agent… is called the mind, and it is immaterial… Cognitive acts have the nature of knowledge because of the basic nature of clarity, which underlies all cognitive acts. This is… the basic nature of the mind, clear light."
Imagine a pure, transparent crystal. It has clarity – you can see through it, as if through an unclouded spring. And at the same time, he is able to reflect light and images like a mirror – he has the ability to know. Our mind is like this crystal. It is clear in nature, which allows us to be aware of and perceive the world around us, like a window open to reality. And he has the ability to know – to see, to hear, to feel, to think, like a sensitive instrument that registers all impressions.
The Dalai Lama, like a poet, calls this basic nature of the mind "clear light." This is a very beautiful metaphor. Imagine a cloudless night sky strewn with stars. The sky itself is clear, and the stars are the objects of our cognition. The light emanating from the stars becomes visible through this clarity.
In the Buddhist tradition, different terms are used to refer to the mind, like different facets of the same gem. In Sanskrit, the word is citta, and in Tibetan, it is sems. These words encompass a wide range of mental activities, from the simplest sensations to the most complex intellectual processes.
In order to better understand how our minds work, Buddhist psychology, like a skilled cartographer, offers different classifications of mental activities. One of the main ones is the sevenfold division of types of perception, which is as if we divide all the ways in which our minds interact with the world into seven main categories.
Imagine how we perceive the world through our five senses: sight, like a window through which we see the colors of the world; hearing is like an instrument that catches the sounds of life; the sense of smell, like an invisible thread that connects us with aromas; Taste, like the palette of sensations on the tongue; and touch, like touching reality. These are five of the seven parts. The sixth part is our mental perception, like the inner voice that generates thoughts and ideas. The seventh part is our consciousness, like the conductor of an orchestra, combining all these types of perceptions into a single stream of experience.
This division, like the anatomy of the mind, helps us understand that our mind is not just a homogeneous mass, but a complex system consisting of various aspects, each of which plays a different role in our perception of reality.
Remember how you look at the picture. Your eyes (vision) perceive colors and shapes like a painter capturing details. At the same time, you can hear sounds around you (hearing), like a melody accompanying a visual image. Thoughts and associations associated with this picture (mental perception) arise in your mind, like an internal dialogue interpreting what you see. And all these sensations and thoughts come together in your mind, like threads weaving into a tapestry, creating your holistic experience of this moment.
Exploring these different aspects of the mind, like diving into the depths of the ocean, allows us to better understand how our thoughts and emotions arise, how we form our view of the world, and how we react to different situations. This is the first step on the way to learning to control your mind like a rider bridling a wild steed, and to live more consciously and happily.
The Sevenfold Division of Types of Perception (Tib. blo rigs bdun)
Now let's dive deeper into these seven facets of our perception, as if in the seven rooms of our minds, each of which reveals its own way of knowing the world.
Direct perception (Skt. pratyakṣa; Tib. mngon sum):
It's like a first look at the world, pure and unclouded by thoughts. Imagine looking at a bright red flower. At that moment, there are no judgments, no comparisons, just a pure visual sensation of the red color and shape of the flower. This is direct perception – pure sensory experience, free from conceptual layers.
Example: Imagine that you are drinking hot tea. The moment the liquid touches your tongue, you feel warmth and taste. This is pure, immediate perception – a feeling of warmth and sweetness without the admixture of thoughts about whether this tea is good, how much it costs or who made it.
Parable: Once a man who was blind from birth asked a sighted man: "What is white?" The sighted man tried to explain, comparing white with snow, with clouds, with swan down. But the blind man did not understand. Then the sighted man took a shell in his hands and gave it to the blind man to touch, saying: "White is like this smooth, hard surface." What is the color white. But he knew only the sensation of touch, and not the visual experience of whiteness itself. This parable, like a mirror, reflects how difficult it is to convey direct sensory experience through concepts.
Inference (Skt. anumāna; Tib. rjes dpag):
This kind of cognition, like a wise detective, is based on logic and reasoning. Imagine that you see smoke rising from behind a hill. You do not see the fire itself, but from your experience and knowledge that smoke usually accompanies a fire, you conclude that there is a fire burning behind the hill. Inference is the ability of our mind to draw conclusions based on available facts and logical connections.
Example: You wake up in the morning and see that the asphalt in the yard is wet, and there are drops of water hanging on the trees. You did not see how it rained, but based on these signs, you conclude that it rained at night.
Parable: Once the sage saw the tracks of large hooves on the bank of the river. He carefully examined them and said to his disciples: "These tracks belong to a huge elephant, which is lame on one leg, hungry and carries a lot of luggage." The disciples were surprised: "How can you know this without seeing the elephant?" The sage explained: "The footprints are deep, which means that the elephant is very heavy. One leg leaves a less deep mark, which means it is lame. There is no grass around the tracks, which means that he is hungry. And the uneven depth of the tracks indicates that he is carrying a heavy load." This parable, like a magnifying glass, shows the power of inference based on careful observation and logical thinking.
