analysisofedmonddantes’humanityinthecountofmontecristo(编辑修改稿)

analysisofedmonddantes’humanityinthecountofmontecristo(编辑修改稿)内容摘要：

ha has a much broader meaning than the typical use of the word suffering. Dukkha suggests a basic dissatifaction pervading all forms of life, due to the fact that all forms of life are impermanent and constantly changing. Dukkha indicates a lack of satisfaction, a sense that things never measure up to our expectations or standards. The emphasis on dukkha is not intended to be pessimistic, but rather to identify the nature of dukkha, in order that dukkha things may be overe. The Buddha acknowledged that there is both happiness and sorrow in the world, but he taught that even when we have some kind of happiness, it is not permanent。 it is subject to change. And due to this unstable, impermanent nature of all things, everything we experience is said to have the quality of dukkha or dissatisfaction. Therefore unless we can gain insight into that truth, and understand what is really able to give us happiness, and what is unable to provide happiness, the experience of dissatisfaction 4 will persist. Normally we think our happiness is contingent upon external circumstances and situations, rather than upon our own inner attitude toward things, or toward life in general. The Buddha was saying that dissatisfaction is part of life, even if we are seeking happiness and even if we manage to find temporary happiness. The very fact that it is temporary means that sooner or later the happiness is going to pass. So the Buddha said that unless we understand this and see how pervasive dissatisfaction or duhkha is, it is impossible for us to start looking for real happiness. According to Buddha, one of realities of life is that all beings who are caught up in the cycle of existence are subject to dukka. The Pali word dukkha is loosely translated as ‗suffering‘. Although in ordinary usage dukkha means suffering, pain, sorrow, misery, in the First Noble Truth, it has a much deeper and wider meaning, which includes ideas such as unsatisfactoriness, dissatisfaction, frustration, separation, and emptiness. Dukkha permeates our very existence, affecting our body and mind. The body is affected by old age, sickness and death, while the mind is affected by such factors as separation from things and persons one likes, not getting things one desires, being in unpleasant circumstances, etc. The unsatisfactory translation of the word dukkha as ―suffering‖ has led some people to regard Buddha‘s teachings as pessimistic. First of all, Buddhism is neither pessimistic nor optimistic. It takes a realistic view of life and the world. It does not promise you a life in an everlasting paradise nor does it frighten you into accepting some kind of blind faith. Birth is suffering, aging is suffering, sickness is suffering, dissociation from the loved is suffering, not to get what one wants is suffering: in short the five categories affected by clinging are suffering. There is this Noble Truth of Suffering: such was the vision, insight, wisdom, knowing and light that arose in me about things not heard before. This Noble Truth must be perated by fully understanding suffering: such was the vision, insight, wisdom, knowing and light that arose in me about things not heard before. This Noble Truth has been perated by fully understanding suffering: such was the vision, insight, wisdom, knowing and light that arose in me about things not heard before. 5 The First Noble Truth with its three aspects is: There is suffering, dukkha. Dukkha should be understood. Dukkha has been understood. (The Dalai Lama 38). This is a very skilful teaching because it is expressed in a simple formula which is easy to remember, and it also applies to everything that you can possibly experience or do or think concerning the past, the present or the future. Suffering or dukkha is the mon bond we all share. Everybody everywhere suffers. Human beings suffered in the past, in ancient India。 they suffer in modern Britain。 and in the future, human beings will also suffer. What do we have in mon with Queen Elizabeth? we suffer. With a tramp in Charing Cross, what do we have in mon? suffering. It includes all levels from the most privileged human beings to the most desperate and underprivileged ones, and all ranges in between. Everybody everywhere suffers. It is a bond we have with each other, something we all understand. The First Noble Truth is not a dismal metaphysical statement saying that everything is suffering. Notice that there is a difference between a metaphysical doctrine in which you are making a statement about The Absolute and a Noble Truth which is a reflection. ―A Noble Truth is a truth to reflect upon。 it is not an absolute。 it is not The Absolute‖(Guangchao Fashi 12). This is where Western people get very confused because they interpret this Noble Truth as a kind of metaphysical truth of Buddhism but it was never meant to be that. The Pali word, dukkha, means incapable of satisfying or not able to bear or withstand anything: always changing, incapable of truly fulfilling us or making us happy. The sensual world is like that, a vibration in nature. It would, in fact, be terrible if we did find satisfaction in the sensory world because then we wouldn‘t search beyond it。 we‘d just be bound to it. However, as we awaken to this dukkha, we begin to find the way out so that we are no longer constantly trapped in sensory consciousness. The truth of the origin of dukkha The second noble truth is the truth of the origin of dukkha. Within the context of the four noble truths, the origin of dukkha is monly explained as craving conditioned by ignorance. 6 Ignorance can be defined as ignorance of the meaning and implication of the four noble truths. On a deeper level, it refers to a misunderstanding of the nature of the self and reality. Another mon explanation presents the cause of dukkha as disturbing emotions rooted in ignorance. In this context, it is mon to identify three root disturbing emotions, called the three poisons, as the root cause of suffering or dukkha. It is craving which renews being and is acpanied by relish and lust, relishing this and that: in other words, craving for sensual desires, craving for being, craving for nonbeing. But whereon does this craving arise and flourish? Wherever there is what seems lovable and gratifying, thereon it arises and flourishes. There is this Noble Truth of the Origin of Suffering:such was the vision, insight, wisdom, knowing and light that arose in me about things not heard before. This Noble Truth must be perated to by abandoning the origin of suffering.... This Nob。