buddhist idea on suffering
...ensual desires that exist in many different forms. Some find sex to be a sensual pleasure while others find sports to be voluptuous. What ever brings physical and emotional sentient feelings to our mind and body may be considered a sensual pleasure. We have this idea that we exist because of pleasure and craving, but on the contrary is true. There is no self (anatam) everything is in constant flux, everything is caught up in samsara, but because of pleasure and cravings, we do not realize this. We all also crave to exist, we crave life and often fear death. But some people also crave not to exist, they see death as an escape from there suffering while some others see it as an escape from suffering in totality, ultimately a state known as nirvana. The net result of existence and non existence is rebirth or else the attainment of nirvana (Prebish 54-55). It is very important for an individual to recognize the three different types of craving in order to relinquish them which leads to the third noble truth, the cessation of suffering. If a person wishes to reach enlightenment they must realize the third noble truth, the cessation of suffering (nirodha). They must stop dukkha in what ever form it comes in, it is essential to forsake any type and form of craving and desire in order to stop it. It is very important to stop craving and desire if some one wishes to stop suffering, because all suffering originates from aspiration and inclination. But it is difficult to stop, we must follow the eightfold path (astangika-marga).(Prebish 117-118, Morgan 26-29, 270, 377). The fourth noble truth is the eightfold path (astangika-marga ) also referred to as the middle path. It begins with right understanding (samyak drsti). This step declares that a person believes in what Buddha has taught. The second step is right thought (samyak samkalpa). This is thought that is sovereign from cruelty and lust. These first two steps are referred to the cultivation of wisdom (prajna). The next three steps are about the cultivation of morality (sila). The third step is right speech (samyak vaca), which means the desisting from rancorous speech and falsehood. The fourth step is right action (samyak karmanta), in which a person avoids theft, murder, and other unacceptable behavior. In the fifth step one must practice right livelihood (samyak ajiva), which means the avoidance of magic spells, acting as a "religious" leader, and other acts that may be harmful to ones livelihood. The last three steps deal with the cultivation of meditation (samadhi). The sixth step is then right effort (samyak vyayama), in which a person purifies any there mind by expelling any remaining evil thoughts and also prohibits any other evil thoughts. The seventh step is right mindfulness (samyak smrti), this is were a person constitutes mindfulness as a meditative practice. The eighth and last step is right concentration (samyaka samadhi), in which comes four different trance states which will lead to nirvana (Morgan 26-29, 102-105, 270, 377, Nielsen 170). With these eight steps one can reach enlightenment. If enlightenment is not reached within that particular life time, the person will have an easier time reaching enlightenment in there next life time. Everything comes from each other, they are mutually dependent, a conditioned genesis, or a dependent arising (pratitya samutpada). It all comes about because of Samsara. The formula for independent arising is; "When this is, that is. This arising, that arises. When this is not, that is not. This ceasing, that ceases." (Nielsen 170). This prescription states that the twelve constituents depend upon one another. The twelve constituents are; "ignorance, karmic predisposition's, consciousness, name and form, the five sense organs and mind, contact, feeling-response, craving, grasping for an object, action toward life, birth, and old age and death." (Nielsen 171). The chain can be broken which will cause the circle of suffering to cease and result in enlightenment. The chain starts with ignorance which is a fundamental problem, it is what keeps us caught up in Samsara. Once the chain is completely broken, we will never have to be born again. It is said that any body can achieve enlightenment even though it may take several lives to do it. The person seeking nirvana must follow the four noble truths. They must realize that all life is suffering (dukkha) and that the suffering is caused by craving and desire (samudaya). Once they realize this they must stop the craving and desire (nirodha) they then must follow the steps of the eightfold path (astangika marga). I personally do not agree with every aspect of the four noble truths. I do concede that there is suffering in the world, but I think cessation of craving and desire is impossible which is supposed to be the roots of suffering. I think it is inconceivable for some one not to enjoy or not to antipathy hate something. I can not i...