..續本文上一頁en the human situation is hopeless. However, not only is the Truth of Dukkha recognized, the Buddha proceeded to analyze its cause and the way to cure it. How can Buddhism be considered to be pessimistic if the cure to the problem is known
In fact, it is a teaching which is filled with hope. In addition, even though Dukkha is a noble truth, it does not mean that there is no happiness, enjoyment and pleasure in life. There is, and the Buddha has taught various methods with which we can gain more happiness in our daily life. However, in the final analysis, the fact remains that the pleasure or happiness which we experience in life is impermanent. We may enjoy a happy situation, or the good company of someone we love, or we enjoy youth and health. Sooner or later, when these states change we experience suffering. Therefore, while there is every reason to feel glad when one experiences happiness, one should not cling to these happy states or be side-tracked and forget about working one”s way to complete Liberation. If we wish to cure ourselves from suffering, we must first identify its cause.
According to the Buddha, craving or desire (tanha or raga) is the cause of suffering. This is the Second Noble Truth. People crave for pleasant experiences, crave for material things, crave for eternal life, and when disappointed, crave for eternal death. They are not only attached to sensual pleasures, wealth and power, but also to ideas, views, opinions, concepts, beliefs. And craving is linked to ignorance, that is, not seeing things as they really are, or failing to understand the reality of experience and life. Under the delusion of Self and not realizing Anatta (non-Self), a person clings to things which are impermanent, changeable, perishable. The failure to satisfy one”s desires through these things causes disappointments and suffering. The Danger of Selfish Desire Craving is a fire which burns in all beings: every activity is motivated by desire. They range from the simple physical desire of animals to the complex and often artificially stimulated desires of the civilized man. To satisfy desire, animals prey upon one another, and human beings fight, kill, cheat, lie and perform various forms of unwholesome deeds. Craving is a powerful mental force present in all forms of life, and is the chief cause of the ills in life. It is this craving that leads to repeated births in the cycle of existence.
Once we have realized the cause of suffering, we are in the position to put an end to suffering. So, how do we put an end to suffering
Eliminate it at its root by the removal of craving in the mind. This is the Third Noble Truth. The state where craving ceases is known as Nibbana. The word Nibbana is composed of ”ni” and ”vana”, meaning the departure from or end of craving. This is a state which is free from suffering and rounds of rebirth. This is a state which is not subjected to the laws of birth, decay and death. This state is so sublime that no human language can express it. Nibbana is Unborn, Unoriginated, Uncreated, Unformed. If there were not this Unborn, this Unoriginated, this Uncreated, this Unformed, then escape from the conditioned world is not possible. Nibbana is beyond logic and reasoning. We may engage in highly speculative discussions regarding Nibbana or ultimate reality, but this is not the way to really understand it.
To understand and realize the truth of Nibbana, it is necessary for us to walk the Eightfold Path, and to train and purify ourselves with diligence and patience. Through spiritual development and maturity, we will be able to realize the Third Noble Truth. The Noble Eightfold Path is the Fourth Noble Truth which leads to Nibbana. It is a way of life consisting of eight factors. By walking on this Path, it will be possible for us to see an end to suffering. Because Buddhism is a logical and consistent teaching embracing every aspect of life, this noble Path also serves as the finest possible code for leading a happy life. Its practice brings benefits to oneself and other, and it is not a Path to be practised by those who call themselves Buddhists alone, but by each and every understanding person, irrespective of his religious beliefs.
有些人認爲生命就是「苦」是一種悲觀的看法。其實，這一點也不悲觀，而是一條正確理解人生的道路。當一個人生病時，不承認自己有病，不願找醫生診治。這是不正確的觀點，是一種愚蠢的行爲。因此，這種錯誤觀或悲觀，不能令人了解生命的真谛，無法解決生命中的問題。四聖谛清楚的解釋和分析「苦」，並指示了對治「苦」 的方法。如果佛陀只限于分析「苦」的真谛，而不指示對治「苦」的方法，那麼，人類將是無助和沒有希望了。佛陀不止爲我們分析了「苦」，也爲我們提供了對治「苦」的方案。當佛教徒都知道如何對治「苦」時，它們又怎麼會悲觀呢？佛陀的教誨，令人類充滿了希望。
另一方面，生命是「苦」，並不表示人類因此就沒有快樂、歡愉、榮幸等情緒。佛陀的教誨，也能令我們在日常生活中充滿法喜。當我們深入了解時，一切樂受都是不永恒的。當我們在享有快樂、友好、摯愛、青春、健康時，要了解到這一切即將轉化爲「苦」。因此，當一個人在快樂時，不要忘記提醒自己，鞭策自己，勤奮的尋求解脫之道。
我們要對治「苦」，就必須先了解「苦因」。根據佛陀所說，欲(tanha)和貪(Ràga) 就是「苦因」(集)這是四聖谛中的第二聖谛──集聖谛。人類追尋欲樂、追尋物質、追尋永生、追尋不死，但是，這一切都會讓他們失望。人類所追求不止于物質方面肉欲的快感、財富和權力，也追求于精神方面的，如：想法、看法、意見、概念和信仰等等。貪欲帶動愚癡，使人蒙蔽，看不清真相。認清楚「我」，了解「無我」(Anattà)的道理，思考于不永恒、變動和死亡，那麼，「苦」就開始遠離你了。
自私的危險：
欲望是火焰，能燒毀一切生命，人類的任何一種活動，都是由欲望生起的。從人類到各種低等生物，在本性都充滿了欲望。從動物侵襲對方，到人類的戰爭、殺生、欺騙、撒謊等不良的行徑，可以證實這一點。欲望占據了一切生命，是生命中最大的弊病。是欲望導致衆生輪回不息。
當我們明了「苦」的真谛後，就應該消滅「苦」。我們應該如何滅苦呢？滅苦的根源就在于舍棄欲望。這是第叁聖谛──滅聖谛。沒有欲望的清淨境界就是──涅槃(Nibbàna)。涅槃的巴利文 Nibbàna 是由字根 n 和àna 組成，原意就是舍棄欲望。這是一個沒有苦受和輪回的境界，也沒有生、老、病、死。這個境界並非人類的語言可以解釋得清楚。涅槃是一個無生、無因緣、無造作、無組織的境界。在我們居住的世界裏，要造就一個無生、無因緣、無造作、無組織的環境是不可能的。
涅槃是一種理想，我們必須以高度的思維方式來趨向究竟涅槃，但是，這並不是正確了解涅槃的方法。要正確的了解涅槃，必須先認識「八聖道」，同時要勤奮、有耐心和淨化自己。通過心靈的發展和道德的培養，我們正確的認識了第叁聖谛──滅聖谛。
「八聖道」是第四聖谛，是引導我們邁向涅槃的聖谛。通過八種正確的生活方式，我們走向正道──苦滅之道。佛教徒學習和了解生命中任何細節，「八聖道」也是爲我們帶來幸福生活的唯一途徑，不但爲自己帶來幸福，也爲他人帶來幸福。但不是所有自稱佛教徒的人，就能理解這個真理，他必須深入的去了解和實踐這個真理，才能過著神聖的宗教生活。
《四聖谛 Four Noble Truths》全文閱讀結束。