..续本文上一页 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，诚然有“苦难”、“痛苦”、“忧悲”、“苦恼”等意义，而与 Sukha一字之具有“快乐”、“舒适”、“安逸”等意义相反。但用在第一圣谛上时，它代表了佛对人生宇宙的看法，包含有更深的哲学意义，它所诠释的范畴也大大地扩充了。不可否认的，第一圣谛的“苦”，显然含有通常的“苦难”意义在内，但是它还包含更深的意念，如“缺陷”、“无常”、“空”、“无实”等。因此，要找一个(英文)字而具有第一圣谛“苦”(Dukkha)的全部概念，是很困难的事。所以，(在英文里)这个字最好不翻，以免轻易将它译为“苦难”或“痛苦”，反到令人生起不合适而错误的意念。
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).
佛说世间有苦难，并不是否认人生有乐趣。相反的，他承认居士和比丘都可以有各种物质和精神的乐趣。在巴利经藏中，五部原典之一的《增支部经》，就有一张列举各种快乐的清单。例如：家庭生活之乐、五欲之乐、厌离之乐、染著之乐、色身之乐、心灵之乐等等。﹝注三﹞可是这一切都包含在“苦”中。甚至由修习高级禅定而得的非常纯净的精神状态，其中了无通常所谓“苦难”的踪影，可称是无染的乐受的各种禅定境界，以及不苦不乐只有纯粹舍支与一心支的禅定境界，像这种非常高超的精神境界，也都包含在“苦”中。在《中部经》(也是巴利文经藏中五部原典之一)里有一部经，佛先赞叹禅定之乐，后接著说这些喜乐是无常、苦、变易不居的。﹝注四﹞请注意这里明明白白地标出一个“苦”字。这“苦”并不是通常所谓的苦难，而是“无常即是苦”。
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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