..續本文上一頁 that the term dukkha in the First noble Truth contains, quite obviously, the ordinary meaning of ”suffering”, but in addition it also includes deeper ideas such as ”imperfection”, ”impermanence”, ”emptiness”, ”insubstantiality”. It is difficult therefore to find one word to embrace the whole conception of the term dukkha as the First Noble Truth, and so it is better to leave it untranslated, than to give an inadequate and wrong idea of it by conveniently translating it as ”suffering” or ”pain”.
巴利文“苦”Dukkha(梵文作Duhkha)一字，在一般用法上，誠然有“苦難”、“痛苦”、“憂悲”、“苦惱”等意義，而與 Sukha一字之具有“快樂”、“舒適”、“安逸”等意義相反。但用在第一聖谛上時，它代表了佛對人生宇宙的看法，包含有更深的哲學意義，它所诠釋的範疇也大大地擴充了。不可否認的，第一聖谛的“苦”，顯然含有通常的“苦難”意義在內，但是它還包含更深的意念，如“缺陷”、“無常”、“空”、“無實”等。因此，要找一個(英文)字而具有第一聖谛“苦”(Dukkha)的全部概念，是很困難的事。所以，(在英文裏)這個字最好不翻，以免輕易將它譯爲“苦難”或“痛苦”，反到令人生起不合適而錯誤的意念。
The Buddha does not deny happiness in life when he says there is suffering. On the contrary he admits different forms of happiness, both material and spiritual, for laymen as well as for monks. In the anguttara-nikāya, one of the five original Collections in Pāli containing the Buddha”s discourses, there is a list of happinesses (sukhāni), such as the happiness of family life and the happiness of the life of a recluse, the happiness of sense pleasures and the happiness of attachment and the happiness of detachment, physical happiness and mental happiness etc. [2] But all these are included in dukkha. Even the very pure spiritual states of dhyāna (recueillement or trance) attained by the practice of higher meditation, free from even a shadow of suffering in the accepted sense of the word, states which may be described as unmixed happiness, as well as the state of dhyāna which is free from sensations both pleasant (sukha) and unpleasant (dukkha) and is only pure equanimity and awareness- even these very high spiritual states are included in dukkha. In one of the suttas of the Majjhima- nikāya, (again one of the five original Collections), after praising the spiritual happiness of these dhyānas, the Buddha says that they are ”impermanent, dukkha, and subject to change” (aniccā dukkhā viparināmadhammā). [3] Notice that the word dukkha is explicitly used. It is dukkha, not because there is ”suffering” in the ordinary sense of the word, but because ”whatever is impermanent is dukkha”. (yad aniccam tam dukkham).
佛說世間有苦難，並不是否認人生有樂趣。相反的，他承認居士和比丘都可以有各種物質和精神的樂趣。在巴利經藏中，五部原典之一的《增支部經》，就有一張列舉各種快樂的清單。例如：家庭生活之樂、五欲之樂、厭離之樂、染著之樂、色身之樂、心靈之樂等等。﹝注叁﹞可是這一切都包含在“苦”中。甚至由修習高級禅定而得的非常純淨的精神狀態，其中了無通常所謂“苦難”的蹤影，可稱是無染的樂受的各種禅定境界，以及不苦不樂只有純粹舍支與一心支的禅定境界，像這種非常高超的精神境界，也都包含在“苦”中。在《中部經》(也是巴利文經藏中五部原典之一)裏有一部經，佛先贊歎禅定之樂，後接著說這些喜樂是無常、苦、變易不居的。﹝注四﹞請注意這裏明明白白地標出一個“苦”字。這“苦”並不是通常所謂的苦難，而是“無常即是苦”。
The Buddha was realistic and objective. He says, with regard to life and the enjoyment of sense-pleasures, that one should clearly understand three things: (1) attraction or enjoyment (assāda), (2) evil consequence or danger or unsatisfactoriness (ādinava), and (3) freedom or liberation (nissarana). [4] When you see a pleasant, charming and beautiful person, you like him (or her), you are attracted, you enjoy seeing that person again and again, you derive pleasure and satisfaction from that person. This is enjoyment (assāda). It is a fact of experience. But this enjoyment is not permanent, just as that person and all his (or her) attractions are not permanent either. When the situation changes, when you cannot see that person, when you deprived of this enjoyment, you become sad, you may become unreasonable and unbalanced, you may even behave foolishly. This is the evil, unsatisfactory and dangerous side of the picture (ādinava). This, too, is a fact of experience. Now if you have no attachment to the person, if you are completely detached, that is freedom, liberation (nissarana). These three things are tr…
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