..續本文上一頁ique for eating the bait without becoming hooked. The thing called the bait then no longer functions as bait, but becomes instead a good piece of food, which the fish can happily swallow without getting hooked.

　　因此，我們應該常以這五種屬性看世間。世間的一種屬性——“味”(餌)，引誘我們沈溺其中，昏昧不醒、盲目無知，看不見也聽不到其他的一切，這樣餌裏就藏鈎，人被鈎在世間而不得逃脫，只得沈溺在世間(苦)中。

　　現在，聖人清楚地看出“味”、“患”、“離”是如此這般，所以能吞食世間的餌而不被鈎住，他們充分認知這五種屬性——“性相”、“集”(生起因由)、“味”(餌)、“患”(鈎)和“離”(善巧)，徹底明了每件事物，他們就這樣生存于世間。所以，要了解任何一種事物，我們必須學習認識全部五種屬性，或至少後叁種。

　　Therefore, we ought always to look at the world in terms these five aspects. One aspect of the world, the assāda, the bait, lures us until we become so deeply engrossed in it that we turn a deaf ear and a blind eye to all else. But there is a hook inside it. People who get hooked up on the world cannot break free; they have to drown in the world, that is, in suffering. Now, the ariyans (inpiduals well advanced in practice) look and see that the assāda, the ādīnava, and the nissara.a are such and such. They are thus able to live in the world, swallowing the bait of the world without becoming caught on the hook. They know every object well enough to be fully aware of these five things. Its properties, its samudaya (root cause), it assāda (bait), its ādīnava (hook), and the nissara.a (strategem). To know any object we have to learn about and come to know all these five factors, or at a minimum the last three.

　　不論我們要做什麼，接觸什麼，甚至學習什麼都好，都要以這個原則來觀察，我們就會知道如何抉擇，然後才能獲取最大的成果，而不會受到傷害，這叫做“如實如”。依照“如實如”修學佛法，抛卻煩惱將是一件容易的事。以這五種屬性觀察世間，我們將見到它外表充滿了“味”，而內在則隱藏著“患”，就會了解世間像騙局、像僞鈔、像詭計、像幻境，不會因此上鈎，也不會迷戀它，時時刻刻以智慧連心，就是以這五種屬性正確地觀察色、聲、香、味、觸、法，而不會被世間、六塵所征服，也不會産生愛、取，我們就自然而然地過著“空”和生活。最後，修學佛法以進趨涅槃，就是我們能力可及的了。

　　No matter what things we come into contact with in the course of our studies and other activities, we ought to apply this principle to them all. Then we shall know how to discriminate, and shall be able to reap the greatest reward without being hurt. This is called “really knowing”. By acting on this knowledge, it will be an easy task to practise Dhamma and leave behind the defilements. Viewing the world in terms of these five aspects, we shall see it as filled up with assāda or attractive allurement on the outside and ādīnava or danger on the inside. We shall know the world as a swindle, a counter- feit, a deception, an illusion, and shall not become hooked upon it, not become infatuated with it. A mind that always operates with insight will view colours and shapes, flavours, odours, sounds, tactile objects, and mental images rightly in terms of these five aspects. It will not be overpowered by them and there will not develop craving and attachment to the idea of selfhood. Freedom will become its normal day-to-day condition. Ultimately it is not beyong our power to practise Dhamma and make progress towards nibbāna.

《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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