..續本文上一頁ue with regard to all enjoyment in life.
佛是真實而客觀的。他說一個人對人生欲樂的享受，有叁件事必須了了分明：(一)欲樂的對象與欲樂的享受。(二)欲樂的惡果、危險、以及其它不如意處。(叁)從欲樂得解脫。﹝注五﹞當你看見一個愉快迷人而美麗的人兒時，你喜歡他(她)，被他(她)所吸引。你樂于一再見到那人，從那人處得到歡樂與滿足。這就是欲樂的享受，是經驗上的一項事實。但是這種享受不會長久，就和那人以及他(她)所有的吸引力也不長久一樣。情況改變時，你不能再見到那人；失去了這份享受，你就變得憂郁，也可能變得不可理喻而失去心智的平衡。你也許會做出傻事來。這就是(欲樂)惡的、不如意與危險的一面；這也是一項經驗上的事實。可是如果你對那人不貪著，完全抱一種超然的態度，那就是自在、解脫。一切生命中的享受，都不離這叁件事。
From it is evident that it is no question of pessimism or optimism, but that we must take account of the pleasures of life as well as of its pain and sorrows, and also freedom from them, in order to understand life completely and objectively. Only then is true liberation possible. Regarding this question the Buddha says:
從這一點上，可以很明顯地看出，這不是一個悲觀或樂觀的問題。要想完全而客觀地去了解人生，不可不計及生活中的樂趣、痛苦憂傷，以及從兩者得解脫的叁個不同方面。只有這樣，才可能得到真正的解脫。關于這個問題，佛說：
”O bhikkhus, if ant recluses or brāhmanas do not understand objectively in this way that the enjoyment of sense-pleasures is enjoyment, that their unsatisfactoriness is unsatisfactoriness, that liberation from them is liberation, then it is not possible that they themselves will certainly understand the desire of sense-pleasures completely, or that they will be able to instruct another person to that end, or that the person following their instruction will completely understand the desire for sense-pleasures. But O bhikkhus, if any recluses or brāhmanas understand objectively in this way that the enjoyment of sense-pleasures is enjoyment, that their unsatisfactoriness is unsatisfactoriness, that liberation from them is liberation, then it is possible that they themselves will certainly understand the desire for sense-pleasures completely, and that they will be able to instruct another person to that end, and that that person following their instruction will completely understand the desire for sense-pleasure.” [5]
“比丘們啊！任何梵志出家人，如果不能在享受欲樂的時候，以客觀的態度，了了分明這是享受；在欲樂的享受不能如意時，客觀地了知這是不如意的；在從欲樂得解脫時，客觀地了知這是解脫；他們就不可能確實而完全地了解感官享受的欲求。但是，比丘們啊！任何梵志出家人，如果能客觀地了知欲樂的享受爲享受、它們的不如意爲不如意、從欲樂得解脫爲解脫，他們就可能確實而完全地了解感官享受的欲求(之究竟)。他們也就可以以此教導旁人，而受教遵行的人，也就能夠完全了解感官享受的欲求(之究竟)。”﹝注六﹞
The conception of dukkha may be viewed from three aspects (1) dukkha as ordinary suffering (dukkha-dukkha), (2) dukkha as produced by change (viparināma-dukkha) and (3) dukkha as conditioned states (samkhāra-dukkha). [6]
“苦”的觀念可從叁方面去審察：
(一)一般苦難的苦(苦苦)。
(二)由變易而生的苦(壞苦)。
(叁)由因緣和合(條件具備)而生起的苦(行苦)。﹝注七﹞
All kinds of suffering in life like birth, old age, sickness, death, association with unpleasant persons and conditions, separation from loved ones and pleasant conditions, not getting what one desires, grief, lamentation, distress-all such forms of physical and mental suffering, which are universally accepted as suffering or pain, are included in dukkha as ordinary suffering (dukkha-dukkha).
人生的各種苦難，如生、老、病、死、冤憎會、愛別離、求不得、憂、悲、哀傷．．．．．．凡此種種身心苦楚，爲世人所公認苦難或痛苦者，都包括在一般苦難的苦(苦苦)中。
A happy feeling, a happy condition in life, is not permanent, not everlasting. It changes sooner or later. When it changes, it produces pain, suffering, unhappiness. This vicissitude is included in dukkha as suffering produced by change (viparināma-dukkha).
生活中快樂的感覺和快樂的境遇，是無常的、不永恒的、遲早要改變的。它改變的時候，就産生了痛苦、苦惱、不樂。這種變遷都包括在變易的苦(壞苦)中。
It is easy to understand the two forms of suffering (dukkha) mentioned above. No one will dispute them. This aspect of the First Noble Truth is more popular known because it is easy to understand. It is common experience in our daily life.
以上所述兩種苦並不難了解，也不會有人對此持什麼異議。苦谛中這兩方面的苦比較爲衆所熟知，因爲它們是我們日常生活中的共同經驗，因而容易明白。
But the third form of dukkha as conditioned states (samkhāra-dukkha) is the most important philosophical aspect of the First Noble Truth, and it requires some analytical explanation of what we consider as a ”being”, as an ”inpidual”, or as ”I”.
但是第叁種由因緣和合生起的苦(行苦)，卻是第一聖谛中最重要、最具哲理的一面。要了解它，必須先將我們所認爲“衆生”、“個…
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