in the First Noble Truth con-
tains, quite obviously, the ordinary meaning of 'suffering', but in
addition it also includes deeper ideas such as 'imperfection',
'impermanence', 'emptiness', 'insubstantiality'. It is difficult there-
fore 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 w r o n g idea of it
by conveniently translating it as 'suffering' or 'pain'.
T h e 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-nikaya,
one of the five original Collections in Pali
containing the Buddha's discourses, there is a list of happinesses
(sukhdni),
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