如何克服日常生活中的不幸？How to overcome unhappiness in our daily life?

 今天，筆者希望分享一則大學時期間寫過的一篇論文- 《如何克服日常生活中的不幸》(當時當然是用來交功課)，筆者每隔一段時間也會反思人生的意義，也會想起曾寫過的這篇論文，哈！

Google Translation中文譯本如下 

(翻譯有些奇怪，因筆者時間有限只略為修改，建議看原文)

主題：如何克服日常生活中的不幸？

介紹

  在本文中，將分析克服日常生活中不快樂的方法。將描述和研究不快樂的含義。之後，我們可能會看看普通大眾將如何消除不滿。主要論據將放在佛教對不幸的理解上，並將分析佛教徒在日常生活中克服不幸的方式。最後，將描述我自己克服日常生活中的不幸的經歷，並且我將分享我對佛教教學及其哲學的觀點。

不快樂

  根據《巴特比字典》，不快樂有以下幾種定義：1.不開心或不快樂；悲傷或悲傷2.不滿意；不高興或不滿； 3.沒有出席或帶來好運；倒霉的4.不適合；不適當的[1]。當某人不感到屬靈的安慰或滿足時，就會在人心中產生不快樂。這可能是由於對當前狀況的身體，物質或精神上的不滿。例如，當我們沒有足夠的錢來購買所需的商品時，我們可能會感到不高興。學業成績差的學生可能會感到不開心；如果我們的行為不當等，我們的父母可能會感到不高興。等等。每個人都會感到不快樂，無論他或她是富人還是窮人。在當今世界，儘管人們的生活水平提高了，但這並不一定意味著人們變得更加幸福。今天，我們有更高的建築物和更寬的高速公路，但氣質更短，觀點更狹窄。我們有更多的藥，但健康卻少了；我們擁有更好的信息和技術，但是人類與他人之間的關係更糟等。要想在現代世界中生存，似乎我們需要面對更多的壓力和競爭，人類的相互關係逐漸被取代就不足為奇了。通過個人主義和自私。因此，在人們受苦的地方會產生不快樂。

克服現代社會不快樂的步驟

  您將如何克服不滿？顯然，有數百萬種方法可以消除不愉快的感覺。有些人會通過工作，喝酒，玩耍來轉移不快樂的感覺。但是，這些只是零星的和暫時的，無法長期克服不滿。有些人在感到不自在和不滿意時會與他們的朋友，家人交談或尋求他人的幫助。這些是克服不幸的更積極的態度。另外，有些人只會讓時光飛逝，逐漸消除悲傷的感覺。擺脫不快樂的最好方法是什麼？是心靈。不快樂是我們的感知，並取決於我們對周圍事物和氣氛的態度。下一節將介紹佛教徒克服不幸的方式。

佛陀的教導

  與其他強調神或宗教權力迷信的宗教不同，佛教依靠啟蒙和智慧。 Sangharakshita甚至將佛教視為一種個人發展的方法，一種人類生存的視野，一個新社會的核心以及一個新世界的藍圖[2]。所有宗教都談論慈善，美德和道德，天堂重生。但是，佛陀的教導遠不止這些。佛陀經常說他以醫師的方式提供他的教導，醫師診斷出患者的病情，然後開出了治療方法。在他對艱苦的自命不凡的學科進行治療之後，就沒有任何方法可以求助於超自然者了[3]。

  佛教是一種教育體系，可以教會我們如何應對問題以及與他人和睦相處。它不是基於迷信，而是基於實用的方法，通過這種方法，每個人都可以達到啟蒙和快樂的狀態。

四聖諦

四堅諦是佛陀的主要教義之一，將被用來展示停止苦難和克服不幸的方法。佛陀在“四聖諦”中宣告了他的體系的基本原則：苦難是有原因的；痛苦可以被抑制；抑制苦難的方法是高尚的八重道路。

有一些使我們幸福的事物，例如：愛，美麗，金錢等。但是，這些事物遲早會改變，並且會給我們帶來不快樂。例如，一個人與那個人分開，幸福變成痛苦。一個人因對享樂的執著不能永遠持續下去。簡而言之，佛陀教導人們不要因短暫的愉悅而分心，而是要認識到所渴望的事物不會永遠持續下去的事實。因此，人們應該向他學習解決苦難問題的方法。這是變化帶來的苦難的真正含義。佛陀使用“四聖諦”來分析人類為什麼要面對不幸或苦難並充當老師，將“四聖諦”作為公式，並幫助我們解決日常生活中遇到的問題。我們將深入研究四個崇高真理。

第一真理：苦難（Dukkha）

  佛陀教導了一個問題的解決方案，這個問題是生活的根本問題。在梵文和巴利文中，問題稱為duhkha / dukkha，大約可以翻譯為“痛苦”。從三個方面可以看出。

i 普世苦難

  每個人都會遭受出生（出生時會哭泣），疾病，年老，死亡，與人和在您不喜歡的地方相處，與您所愛的人和地方相分離，沒有得到自己想要的東西，所有其他類型的痛苦生活中的問題和失望[4]。

  如今，全球存在各種風險，例如溫室效應，臭氧消耗，核武器，恐怖分子的襲擊，政治動盪，自然災害等。所有這些都可以看作是我們無法逃避或消除的普遍苦難。

  作為香港學生，我們可能會承受考試壓力。畢業後，我們可能會受到求職的困擾。我們也擔心香港的經濟狀況和世界政治穩定。一旦我們出生，我們就準備面對各種苦難。

ii 來自改變的苦難

  佛陀沒有否認幸福的存在，例如友誼，家庭生活，健康的身心。當我們享受某件事時，甚至什麼也沒有導致我們特別的不快，事情總是容易發生變化：我們正在享受的事情可能會從我們身上移走，或者某些不愉快的事情可能會顯現出來，這就是duhkka作為變化。

實際上，世界上的一切，我們所經歷的一切都在瞬息萬變。有些事情可能會發生非常迅速的變化，而另一些事情則可能發生非常緩慢的變化，但是仍然一切都會發生變化，一切都是無常的（anitya / anicca）。當我們開始受到這種狀況的現實的影響時，我們可能會發現以前給我們帶來極大樂趣的事物已被污染，不再像以前那樣使我們高興。這個世界變成了一個不確定的地方，在這裡我們永遠無法確定接下來會發生什麼，在一個不斷變化的，不穩定的環境中，這個世界的本質使得我們永遠無法完全放鬆。[5]

例如，青少年可能會在年輕時感到非常快樂，他們沒有經濟困難，可以同時學習和玩樂，並且美麗，健康，有光澤。但是，他們不能永遠扮演青少年的角色。當他們變老時，他們必須工作，賺錢，養家。當他們變老時，他們可能不像過去那樣健康和充滿活力。這些表明，事物是無常的，我們無法逃避因變化而遭受苦難的事實。

雖然世界上有很多快樂，但它只是短暫的，不會像我們前面提到的那樣永遠持續下去。因此，人們應該向佛陀學習解決苦難和不快樂的方法。這是變化帶來的苦難的真正含義。

iii 因人身體所限引起的苦難

  我們的身體不會永遠持續下去，因此我們不可能基於無常的身體建立永久的幸福[6]。因此，由於身體上的限制，我們遭受了痛苦。

  從絕對意義上說，一切都是無常的。苦難是生活的基本事實，沒有人能避免。因此，事實是不快樂確實出現在我們的日常生活中。

第二個真理：苦難的根源

  佛教傳統有時將佛陀比喻為醫師，將四個真理比喻為醫學診斷：dukkha的真相就像是一種疾病，dukkha的起源的真相就像是其病因，dukkha停止的真相就像疾病的治愈，導致杜卡病的終止之路的真相就像是導致疾病治癒的藥物[7]。希望減輕疾病的痛苦並根除其原因，這是佛教實踐的起點。

  佛陀發現，當我們的思想受到污穢，渴望，仇恨，惡意和無知之類的污穢污染時，我們就會受苦。依戀，厭惡和幻想是痛苦的根源。渴望或渴望，以及無知將被提取來討論痛苦的直接原因。

i 渴望

它可以分為：1.人們刻意追求五種感官享受。人們渴望獲得感官愉悅，財富，權力和榮譽。他們依附於思想，理想，觀點，觀點，理論，概念和信念。 2.渴望存在（垂死的人）並成為（財富的人）。 3.渴望不存在（自我毀滅）[8]。

對屬於虛幻自我的事物的慾望產生了痛苦，因為它是無常的，多變的，易腐爛的，並且以慾望為對象，使渴望的人感到失望，幻滅和其他形式的痛苦。渴望本身並不是邪惡的。渴望確認下層自我，生活在其中，執著於它，與之認同自己，而不是與普遍的自我認同，這是邪惡的[9]。

  簡而言之，苦難的根源在於渴望：存在，生存，重新存在，繼續，變得越來越多，越來越多，越來越多地積累的意願。但是，在資源有限的世界中，人們有無限的慾望，這是我們無法滿足我們想要和希望的結果。發生痛苦。

ii 無知

  無知是無法看到事物的真相，無法看到事物的真實面貌。我們的渴望是基於對局勢的根本錯誤判斷；一種判斷假設，當我們渴望獲得想要的東西時，我們會感到高興，而當我們渴望擁有慾望的對象時，我們就會感到滿足。但是，這樣的判斷又假設世界是永久的，不變的，穩定的和可靠的。但是世界根本不是那樣。簡而言之，我們渴望了解事物的真實面貌，渴望了解事物的真實面貌。換句話說，渴望與根本的無知和對世界本質的誤解並存[10]。

第三真理：痛苦的盡頭

  對事物的依戀是不穩定，不可靠，變化和無常的。因此，我們可能想在世界上找到一個永久穩定的東西，我們可以堅持並找到持久的幸福。但是事實是我們必須永遠失敗。佛教徒的解決方案非常簡單，就那麼激進：放開一切。如果渴望是苦難的根源，那麼苦難的停止必將源於“那種渴望的徹底消失和停止”：它的放棄，放棄，釋放，放手。第三崇高真理顯示是徹底消除苦難的方法，等同於完全超越佛陀[11]。戒欲是佛教之路的目標，等同於戒除痛苦，這是至高的涅槃。

  極樂世界意味著“吹滅”或“熄滅” [12]，通往極樂世界的途徑是通過消除污染大腦中所有污穢而淨化我們心靈的過程。當一個人的思想被各種污穢所污染時，即慾望或貪婪（lobha），仇恨（dosa）和妄想（moha），人們將無法看清事物的真實面貌。當一個人完全消除了所有的污穢時，一個人就會自動看到它們的真實面目。這就是涅磐，那裡充滿著歡樂與和平的永恆狀態。這是佛教的最高目標。

  然而，像佛陀一樣，任何獲得涅槃的人都不會永遠被某種超然的精神狀態所吸引。相反，他或她繼續生活在這個世界上；他或她繼續思考，說話並像其他人一樣行動-不同之處在於他或她的所有思想，言語和行為完全沒有貪婪，反感和妄想的動機，而是完全出於慷慨的動機，友善和智慧。

第四真理：導致苦難停止的道路

  停止痛苦的方法是什麼？然而，只要我們渴望涅磐或停止痛苦，那麼根據定義，我們渴望的對象就不是涅磐，不是痛苦停止的“現實”，而僅僅是我們想像的涅磐，即痛苦的停止， 像是。極樂世界恰恰是所有渴望的停止，因此，即使對於極樂世界的渴望也必須被根除並最終被放棄。第四個事實與實現這一目標的實際方法有關。

  停止苦難之路有一個崇高的真理，概括為“崇高的八重道路”：“完美”，“正確”或“適當”的觀點，意圖，言語，行為，生計，努力，正念和專心。

正確的看法使我們能夠看到四個真理。正確的意圖包括慾望，友善和同情心[13]。這些是智慧之路。正確的演講應避免虛假，分裂性的演講，有害的演講和閒聊。正確的行動是避免傷害生物，採取不給與的東西和性不端行為。正確的生計意味著不要基於錯誤的言論和行動[14]。這些是行為，自律（道德）的途徑。正確的努力旨在防止單身的不健康狀態，拋棄出現的不健康狀態，喚起單身的健康狀態並發展興起的健康狀態。正確的正念表示對身體，感覺和思想的沉思。最後，正確集中精力是四種調解（dhyanas）的實踐。這些是冥想的路徑[15]。

  通過自律，人們學會控制自己的世界和行為，避免不良行為。通過門徒，我們的思想可以得到訓練，訓練和發展。第三步是智慧。當我們理解“四個聖Tru”的含義並以其真實本質滲透事物時，我們可以消除對事物的渴望和無知，並體驗痛苦的盡頭。

  這條道路是每個人都應遵循，實踐和發展的一種生活方式。我們可以自己實踐八重道路。它是在身體，言語和思想，自我發展和自我淨化方面的自律。

本人克服不快樂和反思學習佛教的經歷

  毫無疑問，每個人都曾經遭受過不幸。作為一名學生，我在學習和考試方面面臨壓力。當我的學習成績不佳或未正確完成某些任務時，我會感到不高興。當我感到不開心時，我總是和朋友交談以表達我的不滿和悲傷。我也哭了，獨自一個人呆著。我同意佛陀的教導，即頭腦和積極思考對於克服不幸並保持僵化非常重要。坦白說，我很激動，並且受到周圍事物的影響。例如，我的一個好朋友在上學期的學習成績很差，甚至面臨推遲一學年的風險。我覺得很傷心，他感覺不爽了。但是，時間確實是治療不快樂的良藥。隨著時間的流逝，我們能夠忘記不幸的事情並繼續我們的生活。

  以我自己的經驗，即使由於一些小事，我也總是會感到不滿。但是，我是一個比較樂觀的人。當我把所有的不幸表達出來時，我更容易積極思考並最終克服不幸。對我來說，我認為愛和成為愛是克服不幸的重要因素。因為您可以感覺到有人在支持您，您可以在家人，親戚和朋友的精神支持和鼓勵下解決問題。以我的觀點，這些都是以實際和積極的方式克服不滿的關鍵因素。

  在香港，自1997年亞洲經濟危機以來，許多人因經濟困難而感到不滿，他們批評香港特別行政區政府。政治動盪，社會動盪，惡劣的生活條件和高失業率等都應歸咎於社會。但是，他們實際上在做什麼？他們更加努力地工作，更多親心地關注社會問題而非經濟困難嗎？看來很多人只是為自己著想，卻不尊重他人以及作為香港公民的責任和義務。他們只是相信克服不幸的方法就是賺更多的錢，促進香港的經濟（甚至我的父母也這麼說）。我認為這遠遠超出了事實。我看到社會上存在許多不平等和自私的行為，有時，我對此感到非常難過和不公正。例如，當阿富汗發生戰爭時，許多人只是擔心股市的金融變化。人們只有意識到我們將對我們的健康造成風險並對我們未來的生活環境產生不利影響，才意識到環境和環境保護的重要性。一旦我們離開教室進入社會，我們是否有必要在自然界中變得如此個人主義和牟利？

 

在佛教研究中，它使我能夠從另一個維度看待事物。過去，我只知道佛教是其中一種宗教，它也強調善行，尊重他人。現在我了解更多。當我了解變化的現實和遭受痛苦時，我變得更加開明。我相信，面對困難時，積極思考和個人看法非常重要。我同意佛陀就像一位開明的老師，並且具備關於生活現實的知識，佛陀教會了我們如何克服不幸，理解苦難和四聖諦。它的確開闊了我的視野，我非常喜歡向佛教學習。當我們了解事物本質上是無常的時，堅持特定事物就沒有任何意義。為了過上更幸福的生活，就像八重道路一樣，我們必須樹立正確的人生態度，並適當，有意義地生活。從這個意義上說，無論在什麼情況下，我們都能克服自己的不快樂。

[1]美國《巴布利詞典》。 2004年5月19日。http://education.yahoo.com/reference/dictionary/entries/60/u0076000.html

[2] Sangharakshita1996。“今天和明天的佛教”伯明翰：風馬

[3]陳寬生。 c1968。 “佛教：亞洲之光”，紐約州伍德伯里：巴倫教育叢刊，公司，第31頁

[4]根據經銀博士對第4講中的第一個崇高真理的闡述

[5] Gethin，Reupert。 1998年，“佛教的基礎”，牛津，英國；紐約：牛津大學出版社，第61頁

[6]根據經銀博士對第4講中的第一個崇高真理的闡述

[7] Gethin，Reupert。 1998年，“佛教的基礎”，牛津，英國；紐約：牛津大學出版社，第63頁

[8]根據經銀博士對第4講中的第一個崇高真理的闡述

[9]漢弗萊斯，聖誕節。 1995年。“佛教”，哈蒙茲沃思：企鵝，第92頁

[10] Gethin，Reupert。 1998年，“佛教的基礎”，牛津，英國；紐約：牛津大學出版社，第74頁

[11] Sangharakshita1996。“今天和明天的佛教”伯明翰：Windhorse，第50頁

[12] Gethin，Reupert。 1998年，“佛教的基礎”，牛津，英國；紐約：牛津大學出版社，第75頁

[13] Sangharakshita1996。“今天和明天的佛教”伯明翰：Windhorse，第81頁

[14] Sangharakshita1996。“今天和明天的佛教”伯明翰：Windhorse，第81頁

[15] Sangharakshita1996。“今天和明天的佛教”伯明翰：Windhorse，第81頁

原文：

Topic: How to overcome unhappiness in our daily life?

 

Introduction

  In this essay, the methods of overcoming unhappiness in our daily life will be analyzed. The meaning of unhappiness will be described and examined. Afterwards, we may have a look upon what general public will do to eliminate unhappiness. The main arguments will be put on Buddhism’s understanding of unhappiness and Buddhist’s way to overcome unhappiness in our daily life will be analyzed. Finally, my own experience of overcoming unhappiness in our daily life will be described and I will share my points of view towards Buddhist teaching and its philosophy.

 

Unhappiness

   According to the Bartleby Dictionary, unhappiness has several definitions: 1.Not happy or joyful; sad or sorrowful; 2. Not satisfied; displeased or discontented; 3. Not attended by or bringing good fortune; unlucky; 4. Not suitable; inappropriate[1]. Unhappiness comes to human mind when someone does not feel spiritual comfort or satisfaction. It may due to physical, material or mental dissatisfaction of the present situation. For example, we may feel unhappy when we do not have enough money to buy our desired goods; students may feel unhappy when they have poor academic results; our parents may feel unhappy when we do not behave properly, etc. Unhappiness arises to everyone, no matter he or she is rich or poor. In the contemporary world, though people’s living standard have risen, it does not necessary imply people have become happier. Today, we have higher buildings and wider highways, but shorter temperament and narrower points of view; we have more medicine, but less heath; we have better information and technology, but worse human relationships to others, etc. It is not surprising to see that to survive in the modern world, it seems that we need to face more pressure and competitions, and human’s inter-relationship is gradually replaced by individualism and selfishness. Hence, unhappiness arises where people suffer.

 

Steps to overcome unhappiness in modern society

   What will you do to overcome unhappiness? Apparently, there are million of ways to get rid of unhappy feeling. Some people will divert the feeling of unhappiness by working, drinking, playing around. However, these are just piecemeal and temporary, which cannot overcome unhappiness in a long term. Some people will talk to their friends, family or seek others’ help when they do not feel comfort and satisfaction. These are more positive attitudes to overcome unhappiness. In addition, some people will just let times fly and eliminate the sad feeling gradually. What is the best method to get rid of unhappiness? It is the mind. Unhappiness is our perception and depends on our attitudes towards surrounding things and atmosphere. Buddhist way of overcoming unhappiness will be introduced in next section.

 

The Teaching of Buddha

   Unlike other religions that emphasize on god or superstition of the religious powers, Buddhism depends on enlightenment and wisdom. Sangharakshita even considers Buddhism as a method of personal development, a vision of human existence, the nucleus of a new society and a blueprint for a new world[2]. All religions talk about charity, virtue and ethics, rebirth in heaven. However, Buddha’s teaching is far beyond these. The Buddha often said that he offered his teachings in the manner of a physician, who had diagnosed the condition of the patient and then prescribed the method of cure. In following his therapy of an arduous self-ordained discipline, there was to be no recourse to the supernatural for assistance[3].

 

   Buddhism is a system of education that can teach us how to cope with problems and to live peacefully with others; it is not based on superstition but on practical method, by which everyone can attain the state of enlightenment and joyful.

 

The Four Noble Truths

Four Noble Truths is one of the major teachings of Buddha and will be used to demonstrate the ways to cease suffering and overcoming unhappiness. Buddha proclaimed the fundamentals of his system in the Four Noble Truths, which are: Life is suffering; Suffering has a cause; Suffering can be suppressed; The way to the suppression of suffering is the noble Eightfold path.

 

There are things that make us happy, for example: love, beauty, money, etc. However, these things change sooner or later, and will bring us unhappiness. For example, one is separated from that person, the happiness turns into suffering. One suffers because of one’s attachment to pleasures do not last forever. In short, the Buddha taught people not to be distracted by momentary pleasures, but to recognize the fact that desired things do not last forever. Therefore, people should learn from him the way to solve the problems of suffering. This is the true meaning of suffering caused by change. Buddha used the The Four Noble Truths to analyze why humans face unhappiness, or suffering, and act as a teacher, to put Four Noble Truths as a formula, and to help us to solve problems encountered in our daily life. We are going to examine the Four Noble Truths in depth.

 

The First Noble Truth: Suffering (Dukkha)

  Buddha taught the solution to a problem, this problem is the fundamental problem of life. In Sanskrit and Pali the problem is termed duhkha/dukkha, which can be approximately translated as ‘suffering’. It can be seen from three aspects.

 

i. Dukkah as ordinary suffering

  Everyone suffers from birth (you cry when you are born), sickness, old age, death, being with people and in places that you dislike, being apart from people and places that you love, not getting what one desires, all other types of problem and disappointment that are part of life[4].

 

  Nowadays, there are global risks like greenhouse effect, ozone depletion, nuclear weapons, terrorists’ attacks, political instability, natural disasters, etc. The above all can be regarded as universal suffering which we cannot escape or eliminate.

 

  As a student in Hong Kong, we may suffer from examination pressure. After graduation, we may be troubled by career searching. We also worry about the economic situation in Hong Kong and the political stability in the world. Once we are born, we are ready to face different kinds of suffering.

 

ii. Dukkha produced by change

  Buddha did not deny the existence of happiness such as friendship, family life, a healthy body and mind. When we are enjoying something, or even when there is nothing that is causing us particular unhappiness, things are always liable to change: what we were enjoying may be removed from us or something unpleasant may manifest itself- this is duhkka as change.

 

In fact everything in the world, everything we experience, is changing moment by moment. Some things may change very rapidly while other things may change extremely slowly, but still everything changes, everything is impermanent (anitya/anicca). When we begin to be affected by the reality of this state of affairs we may find the things that previously gave us great pleasure are tainted and no longer please us in the way they once did. The world becomes a place of uncertainty in which we can never be sure what is going to happen next, a place of shifting and unstable conditions whose very nature is such that we can never feel entirely at ease in it[5].

 

For example, teenagers may feel very happy in their young age, they do not bear economic hardship, they can study and play at the same time, and they are beautiful, healthy and shinning. However, they cannot act the role of teenagers forever. When they become older, they have to work, to earn money, to raise a family. When they get older, they may not be as healthy and energetic as in the past. These reveal that things are impermanent, and we cannot escape the fact of suffer due to change.

 

Yet there are pleasures in the world, but it is rather momentary and does not last forever as we mentioned earlier. Hence, people should learn from Buddha the way to solve the problems of suffering and unhappiness. This is the true meaning of suffering caused by change.

 

iii. Dukkha caused by our bodies

   Our bodies do not last forever, so it is impossible for us to establish permanent happiness based on impermanent body[6]. Hence, we suffer due to our physical constraint.

 

   In an absolute sense, everything is impermanent. Suffering is a basic fact of life, no one can avoid it. Hence, it is the fact that unhappiness do appear in our daily lives.

 

The Second Noble Truth: The Cause of Suffering

   The Buddhist tradition has sometimes compared the Buddha to a physician and the four truths to a medical diagnosis: the truth of dukkha is like a disease, the truth of the origin of dukkha is like its cause, the truth of the cessation of dukkha is like the disease’s being cured, and the truth of the path leading to the cessation of dukkha is like the medicine that brings about the disease’s cure[7]. It is wish to relieve the suffering of the disease and eradicate its cause that is the starting point of Buddhist practice.

 

   The Buddha discovered that when our mind was polluted by defilement, impurity, such as craving, hatred and ill-will and ignorance, then we suffer. Attachment, aversion, and the delusion are the origin of suffering. Desire or craving, and ignorance will be extracted to discuss the direct causes of suffering.

 

i. Craving

It can be classified into: 1. People carve for five sensual pleasures. People are greedy for sense-pleasures, wealth, power and honour. They are attached to ideas, ideals, views, opinions, theories, concepts and belief. 2. Craving for existence (dying person) and becoming (wealth person). 3. Craving for non- existence (self-annihilation)[8].

 

   It is the desire for what belongs to the unreal self that generates suffering, for it is impermanent, changeable, perishable, and that, in the object of desire, causes disappointment, disillusionment, and other forms of suffering to him who desires. Desire in itself is not evil. It is desire to affirm the lower self, to live in it, cling to it, identify oneself with it, instead of with the Universal self, that is evil[9].

 

  In short, the cause of suffering is the desire: the will to be, to exist, to re-exist, to continue, to become more and more, to grow more and more, to accumulate more and more. However, in the world of limited recourses where people have unlimited desire, it is the outcome that we cannot satisfy of what we want and wish. Suffer occurs.

 

ii. Ignorance

  Ignorance is the inability to see the truth about things, to see things as they really are. Our craving is based on a fundamental misjudgment of the situation; a judgment that assumes that when our craving gets what it wants we will be happy, that when our craving possesses the objects of its desire we will be satisfied. But such a judgment in turn assumes a world in which things are permanent, unchanging, stable, and reliable. But the world is simply not like that. In short, in craving we fail to see how things truly are, and in failing to see how things truly are we crave. In other words craving goes hand in hand with a fundamental ignorance and misapprehension of the nature of the world[10].

 

The Third Noble Truth: The End of Suffering

  The attachment to things is unstable, unreliable, changing and impermanent. Hence, we might want to find something in the world that is permanent and stable, which we can hold on to and thereby find lasting happiness. But the fact is we must always fail. The Buddhist solution is as radical as it is simple: let go, let go of everything. If craving is the cause of suffering, then the cessation of suffering will surely follow from ‘the complete fading away and ceasing of that very craving’: its abandoning, relinquishing, releasing, letting go. The Third Noble Truth shows to be the way to the complete eradication of suffering, is equivalent to the complete self-transcendence of Buddhahood[11]. The cessation of craving is the goal of Buddhist path, and equivalent to the cessation of suffering, the highest happiness- Nirvana.

 

  Nirvana means ‘blowing out’ or ‘extinguishing’[12], the path to Nirvana is the process of purification of our minds through the removal of all defilement from our polluted minds. When one’s mind is polluted by various defilement, i.e. lust or greed (lobha), hatred (dosa) and delusion (moha), one is unable to see things as they truly are. When one removes all defilement completely, then, one automatically sees things as they truly are. This is called Nirvana, where an everlasting state of great joy and peace. This is the highest goal in Buddhism.

 

  Yet like the Buddha, any person who attains Nirvana does not remain thereafter forever absorbed in some transcendental state of mind. On the contrary he or she continues to live in the world; he or she continues to think, speak, and act as other people do- with the difference that all his or her thoughts, words, and deeds are completely free of the motivations of greed, aversion, and delusion, and motivated instead entirely by generosity, friendliness, and wisdom.

 

The Fourth Noble: the way leading to the cessation of suffering

  What is the way to cease suffering? Yet as long as we crave nirvana or the cessation of suffering, then by definition the object of our craving is not nirvana, not the ‘reality’ of the cessation of suffering, but a mere idea of what we imagine nirvana, the cessation of suffering, to be like. Nirvana is precisely the ceasing of all craving, so even the craving for nirvana must be rooted out and eventually abandoned. The fourth truth is concerned with the practical means for bringing this.

 

  There is the noble truth of the path to the cessation of suffering, which is summed up as the ‘Noble Eightfold path’: ‘perfect’, ‘right’, or ‘appropriate’ view, intention, speech, conduct, livelihood, effort, mindfulness, and concentration.

 

  Right views enable us to see the four truths; right intention includes desirelessness, friendliness and compassion[13]. These are the path of wisdom. Right speech embraces with refraining from false speech, divisive speech, hurtful speech and idle chatter. Right action is refraining from harming living beings, taking what is not given and sexual misconduct. Right livelihood implies not to base on wrong speech and action[14]. These are the path to conduct, self-discipline (morality). Right effort aims to prevent unarisen unwholesome states, abandon arisen unwholesome states, arouse unarisen wholesome states and develop arisen wholesome states. Right mindfulness shows the contemplation of body, feeling and mind. Finally, right concentration is the practice of the four mediations (dhyanas). These are the path to meditation[15].

 

  Through self-discipline, people learn to control their worlds and deeds and to avoid unwholesome behavior; through mental disciple, our mind can be trained, disciplined, and developed. The third step is wisdom. When we understand the meaning of Four Noble Truths and penetrate a thing in its true nature, we can remove craving and ignorance, and experience the end of suffering.

 

  The path is a way of life to be followed, practiced and developed by each individual. We can practice the Eightfold path by ourselves. It is self-discipline in body, word and mind, self-development and self-purification.

 

My own experience of overcoming unhappiness and reflection of learning from Buddhist study

  It is of no doubt that everyone has ever suffered unhappiness. As a student, I face pressure in studying and examinations. I feel unhappy when I got poor academic results or did not complete certain tasks properly. When I feel unhappy, I always talk with friends to express my grievance and sadness. I have had cried and stayed alone by myself, too. I agree with Buddha’s teaching that mind and positive thinking are very important to overcome unhappiness and remain rigid. Frankly speaking, I am quite emotional and affected by things surrounding me. For example, one of my good friends did extremely poorly in the last semester and even faced the risk of defer for an academic year. I felt so sad to him and feel unhappy too. However, time is really a good medicine to cure unhappiness. When time flies, we are able to forget unhappy things and continue our living.

 

  In my own experience, I always face unhappiness, even due to some minor things. However, I am a rather optimistic person. When I have expressed all my unhappiness out of my mind, it is easier for me to think positively and overcome unhappiness eventually. To me, I think that to love and being love are important elements to overcome unhappiness. It is because you can feel that there are people supporting you and you can solve problems with the spiritual support and encouragement of family, relatives and friends. In my points of view, these are crucial factors to overcome unhappiness in a practical and positive way.

 

  In Hong Kong, many people are unhappy due to economic hardships since the Asian Economic Crisis in 1997, they criticize the HKSAR Government; blame the society for political instability, social unrest, poor living condition and high unemployment rate, etc. But what did they actually do？ Do they work harder and concern more about the social problems another than economic difficulties? It seems that many people only concern for themselves and do not respect other and their responsibilities and duties as citizens of Hong Kong. They merely believe the way of overcome unhappiness is to earn more money and boost the economy of Hong Kong (even my parents say so). I think it is far beyond the truth. I see many inequalities and selfishness in the society, and sometimes, I really feel sad and injustice about it. For example, when there were wars in Afghanistan, many people just concerned about the financial change in the stock market. People aware the importance of environment and environmental protection only when we know that this will have risk on our health and adversely affect upon our future living environment. Once we get out of classrooms and involve into the society, does it necessary for us to become so individualism and profit making in nature?

 

  In the studying of Buddhism, it enables me to view things in another dimension. In the past, I only knew Buddhism is one of the religions which also emphasizes on doing good things, respect others. And now I know more. I have become more enlightened when I know the reality of change and suffer. I believe positive thinking and individual perception are very important when facing difficulties. I agree that Buddha is just like an enlightened teacher and equipped with knowledge about the reality of life, Buddha taught us how to overcome unhappiness and to understand the fact of suffer and the Four Noble Truths. It really broadens my horizon and I enjoy the learning from Buddhism very much. There is no point in persist in a specific thing when we understand things are impermanent in nature. In order to live happier, just like the Eightfold Path, we have to construct our right attitudes towards life and live properly and meaningfully. In this sense, we can overcome unhappiness by ourselves, no matter under which circumstances.

 

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[1] U.S. Barbley Dictionary. 19^th May, 2004. http://education.yahoo.com/reference/dictionary/entries/60/u0076000.html

[2] Sangharakshita 1996. ‘Buddhism for today- & tomorrow’ Birmingham: Windhorse

[3] Chen, Kuan-sheng. c1968. ‘Buddhism: the light of Asia’ Woodbury, N.y.: Barron’s Educational Series, inc., P. 31

[4] According to Dr. Jingyin’s elaboration on the First Noble Truth in Lecture 4

[5] Gethin, Reupert. 1998. ‘The foundations of Buddhism’ Oxford [England]; New York: Oxford University Press, P. 61

[6] According to Dr. Jingyin’s elaboration on the First Noble Truth in Lecture 4

[7] Gethin, Reupert. 1998. ‘The foundations of Buddhism’ Oxford [England]; New York: Oxford University Press, P.63

[8] According to Dr. Jingyin’s elaboration on the First Noble Truth in Lecture 4

[9] Humphreys, Christmas. 1995. ‘Buddhism’ Harmondsworth: Penguin, P. 92

 

[10] Gethin, Reupert. 1998. ‘The foundations of Buddhism’ Oxford [England]; New York: Oxford University Press, P. 74

[11] Sangharakshita 1996. ‘Buddhism for today- & tomorrow’ Birmingham: Windhorse, P. 50

[12] Gethin, Reupert. 1998. ‘The foundations of Buddhism’ Oxford [England]; New York: Oxford University Press, P. 75

[13] Sangharakshita 1996. ‘Buddhism for today- & tomorrow’ Birmingham: Windhorse, P. 81

[14] Sangharakshita 1996. ‘Buddhism for today- & tomorrow’ Birmingham: Windhorse, P. 81

[15] Sangharakshita 1996. ‘Buddhism for today- & tomorrow’ Birmingham: Windhorse, P. 81