(４３)現在，我想討論一個關于“如實知”的問題：
“我們必須認知到怎樣的程度，才是“如實知”？”
43) Now I wish to discuss a question concerning what we may call “really knowing”:
43) “To really know something, how much do we have to know
”
我將引佛陀的話，請各位特別注意聽。佛陀曾說要“如實知”任何事物，必須先知道它的五種屬性：
I ADVISE AND BEG you to listen particularly to the words of the Buddha that I am about to quote. The Buddha said that to really know any object, we must know five things about it, namely: (1) What are the characteristics or properties of the object
(2) From what does the object arise
(3) What is its assāda, its enticing quality, its appeal, its allurement
(4) What is the ādīnava, the hidden danger, the sinister power to harm that lies concealed in it
(5) What is the nissara.a, the trick by means of which we can get the better of it
What is the device, the skillful means of escaping from the grip of this object
(一)這事物的特征或性質是什麼？
(二)這事物從哪裏生起？
(叁)它的樂味(assada)——引誘人的特點、美味、誘惑是什麼？
(四)它的過患(adinava)——嚴重的危害，隱藏在其中會傷人的邪惡力量是什麼？
(五)出離(nissarana)——我們要取得勝利的善巧是什麼？要脫離這事物影響力的善巧是什麼？
所以，要“如實知”某事物，必得回答下列五個問題：
(一)它的“性”、“相”是什麼？
(二)它的“集”是什麼？
(叁)它的“味”——吸引力是什麼？
(四)它的“患”——猛烈的毒性是什麼？
(五)“離”——脫離它影響力的善巧是什麼？
So, to really know something we must answer these questions:
First: What are its properties
Second: What is its origin, its birthplace
Third: What is its assāda, its attraction
Fourth: What is its ādīnava, its harmful property, its danger
Fifth: What is the nissara.a, the means of escape from the power of the object
對任何事物，如果從這五個觀點去學習，你就會戰勝它。現在你或許正在大學中求學，或已經畢業，或任何學曆都好，假使我們沒有從這五種屬性來學習，那麼，就會“敗”給世間(被世間所製、所役)；如果我們以這五種屬性來學習，就不會“敗”給世間。因此，在這世間的學院裏學習，務必要謹慎。爲什麼我們要學習，是爲了在世間建立和平，那麼，就要十分謹慎，如果它不符合佛法原則，我們將得不到有利的成果。
There are five questions altogether. If you study any object from these five points of view, you will get the better of that object. At the present time, you may be studying on the graduate level or post- graduate level. But if we are not studying from these five points of view, then we are mastered by objects, that is to say, by the world. If we study the world in terms of these five aspects, there is no way we shall be mastered by the world. So let us be careful about study- ing the world. Why are we studying
For what ultimate purpose are we studying
If we are studying so as to build peace in the world, then let us be very careful. Our studies will bring no beneficial results at all if not based on this Buddhist principle.
雖然在叁藏教典裏很多地方都提到“味”、“患”、“離”，但你或許從未聽過它們，這叁個字可以說幾乎未曾在我們的眼前、耳裏出現過，但請大家記得，它們在叁藏教典中屢屢出現。當佛陀要傳遞對任何事物的“如實知見”時，就依這個准則教導，有時他把它省略了，只取後叁點：“味”——該事物誘人的本質是什麼？“患”——過患的本質，該事物傷人的特質是什麼？“離”——出離的本質，戰勝該事物的善巧又是什麼？
You have probably never heard of these things called the assāda, ādīnava, and nissara.a, yet the Tipi.aka is full of them. These three words — assāda, ādīnava, and nissara.a, hardly ever present themselves to our eyes or ears, but please remember that they appear frequently in the Tipi.aka. When the Buddha wished to impart a real knowledge of anything, he taught along these lines. Sometimes he cut it short, considering only the last three points. What is the nature of the object”s assāda (its allurement)
What is the nature of its ādīnava (its harmful properties)
Every object has both attractive and harmful qualities. What is the nature of the nissara.a (the cunning manoeuvre by means of which we can get the better of it)
換句話說，有個藏著鈎的餌懸在那裏，“味”是美味的餌，勾引魚兒上鈎；藏著的鈎是“患”，即藏在餌中危險又殘酷的惡毒力量；“離”是那戰勝鈎、餌的善巧，爲了吃到餌又能不上鈎，魚兒必須有這種善巧，這時餌再也沒有餌的功能，只是個美食，魚兒可以愉快地吞下它，而不會被鈎住。
There is, so to speak, a hook hidden in that bait hanging there. The assāda is the juicy bait enticing the fish to bite. The concealed hook is the ādīnava, that is, the dangerous, cruel power to harm which lies hidden inside the bait. And the nissara.a is the technique for outwitting the hook and bait. The fish must have a techn…
《我們必須認知到怎樣的程度，才是‘如實知’？”To really know something, how much do we have to know
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