Buddhism can end the suffering of every individual, Buddha’s foul Nobel truth and buddha’s eightfold path can end the suffering of Kashmiri people. Let’s explore the suffering of Kashmiri people and its solution by Buddhist ideal.
- The first Nobel truth says that there is suffering in this world and it is true for Kashmiri people. Kashmir is reeling under militancy, illiteracy, under-development, Kashmiri people lost themselves. Chaos is everywhere However; one shouldn’t get sad because of this because buddha’s second Nobel truth talks about the solution of the suffering.
- The second Nobel truth talks about knowing the origin of the suffering, calls for the practice of renunciation to all mental states that generate suffering for oneself and others. According to buddha cause of suffering is ignorance Ignorance does not connote a mere lack of information but rather a misconception, a distorted perception of things under the influence of conceptual fabrications and affective prejudices. More specifically, ignorance refers to not knowing things as they are
- The third noble truth: the reality of the cessation of suffering, asks us to directly realize the destruction of suffering, usually expressed with a variety of cognitive and affective terms: peace, higher knowledge, the tranquilization of mental formations, the abandonment of all grasping, cessation, the destruction of craving, absence of lust, nirvana (Pall Nibbana).
- The fourth noble truth: the reality of the path leading to the cessation of suffering imposes on us the practice of developing the eightfold enabling path. This path can be understood either as eight, mental factors that are cultivated by ennobled disciples now of liberation.
If a Kashmiri people meditate and reflect on himself then he will find the root cause of suffering that is ignorance.
Any people can end his or her suffering by following eight-fold Nobel path. This path can lead anyone to higher consciousness.
1. Right views or knowledge of the four noble truths, just reading of four Nobel truth will not bring peace, one need to imbibe these four truths and believe that it is reality of the world. No god, no messiah can save us from worldly suffering, only our self-reflection can end the suffering.
2. Right resolve or firm determination to reform life in the light of truth
To renounce worldliness (all attachment to the world), to give up ill feeling towards other and desist from doing any harm to them. These three constitute the contents of right determination. If you don’t harm anyone no one will harm you. If you stop thinking bad about others, others will also stop thinking bad about you.
3.Right speech, or control of speech
Right determination should not remain a mere ‗pious wish‘ but must issue forth into action. Right determination should be able to guide and control our speech, to
begin with. The result would be the right speech consisting of abstention from lying, slander unkind words and frivolous talk.
4. Right conduct or abstention from wrong action
Right determination should end in right action or good conduct and not stop merely with good speech. Right conduct includes the Panca-Sila, the five vows for desisting from killing stealing, sensuality, lying and intoxication.
5. Right livelihood or maintaining life by honest means
Renouncing bad speech and bad actions, one should earn his livelihood by honest means. The necessity of this rule lies in showing that even for the sake of maintaining one‘s life; one should not take to forbidden means but work in consistency with good determination.
6. Right Effort, or constant Endeavour to maintain moral progress by banishing
evil thoughts and entertaining good ones
While a person tries to live a reformed life, through right views, resolution, speech, action and livelihood, he is constantly knocked off the right path by old evil ideas
which were deep-rooted in the mind as also by fresh ones which constantly arise. One cannot progress steadily unless he maintains a constant effort to root out old
evil thoughts, and prevent evil thoughts from arising anew.
As the mind cannot be kept empty, he should constantly Endeavour also to fill the mind with good ideas and retain such ideas in the mind. This fourfold constant Endeavour, negative and positive, is called right effort. This rule points out that even one high up on the path cannot afford to take a moral holiday without running the risk of slipping down.
7. Right mindfulness or constant remembrance of the perishable nature of
The necessity of constant vigilance is furtherness or constantly stressed in this rule, which lays down that the aspirant should constantly bear in mind the things he
has already learnt. He should constantly remember and contemplate the body as body, sensations as sensations, mind as mind, and mental states as mental states.
About any of these, he should not think, ―This is mine.‖ It is all the more difficult to practise it when false ideas about the body, etc have become so deep-rooted in us
and our behaviours based on these false nations have become instinctive.
8. Right concentration through four stages, is the last step in the path that
leads to the goal- nirvana
One who has successfully guided his life in the light of the last seven rules and thereby freed himself from all passions and evil thoughts is fit to enter step by step
into the four deeper and deeper stages of concentration that gradually take him to the goal of his long and arduous journey—cessation of suffering.
1. The first stage of concentration is on reasoning and investigation regarding the truths. There is the joy of pure thinking. He concentrates his pure and unruffled mind on reasoning (vitarka) and investigation (vicara) regarding the truths and enjoys in this state, joy and ease born of detachment and pure thought. This is the first stage of intent meditation (dhyana or jhana)
2. The second stage of concentration is unruffled meditation, free from reasoning etc. There is then a-joy of tranquillity. When this concentration is successful, belief in the fourfold truth arises dispelling all doubts and, therefore, making reasoning and investigation unnecessary. From this result the second stage of concentration, in which
there are joy, peace and internal tranquility born of intense, unruffled contemplation. There is in this stage a consciousness of this joy and peace too.
3. The third stage of concentration is detachment from even the joy of tranquillity. There is then indifference even to such joy but feelings of bodily ease still persist.
In the next stage, an attempt is made by him to initiate an attitude of indifference, to be able to detach him-self even from the joy of concentration. From this results the third deeper kind of concentration, in which experiences perfect equanimity, coupled with an experience of bodily ease. He is yet conscious of this ease and equanimity, though indifferent to the joy of concentration.
4. The fourth stage of concentration is detachment from this bodily ease too. There are then perfect equanimity and indifference. This is the state of nirvana or
perfect wisdom. Lastly, he tries to put away even this consciousness of ease and equanimity and all the sense of joy and elation he previously had. He attains thereby the fourth state of concentration, a state of perfect equanimity, indifference and self- possession-without pain,without ease. Thus, he attains the desired goal of cessation of all suffering, he attains to arhatship or nirvana. There are then perfect wisdom (prajna) and perfect righteousness (sila).
In conclusion, anyone can end his or her suffering by following above mentioned truth and path. This path is not about reciting the words everyday however, It is about practicing every day.