(４３)现在，我想讨论一个关于“如实知”的问题：
“我们必须认知到怎样的程度，才是“如实知”？”
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
”
我将引佛陀的话，请各位特别注意听。佛陀曾说要“如实知”任何事物，必须先知道它的五种属性：
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)这事物的特征或性质是什么？
(二)这事物从哪里生起？
(三)它的乐味(assada)——引诱人的特点、美味、诱惑是什么？
(四)它的过患(adinava)——严重的危害，隐藏在其中会伤人的邪恶力量是什么？
(五)出离(nissarana)——我们要取得胜利的善巧是什么？要脱离这事物影响力的善巧是什么？
所以，要“如实知”某事物，必得回答下列五个问题：
(一)它的“性”、“相”是什么？
(二)它的“集”是什么？
(三)它的“味”——吸引力是什么？
(四)它的“患”——猛烈的毒性是什么？
(五)“离”——脱离它影响力的善巧是什么？
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
对任何事物，如果从这五个观点去学习，你就会战胜它。现在你或许正在大学中求学，或已经毕业，或任何学历都好，假使我们没有从这五种属性来学习，那么，就会“败”给世间(被世间所制、所役)；如果我们以这五种属性来学习，就不会“败”给世间。因此，在这世间的学院里学习，务必要谨慎。为什么我们要学习，是为了在世间建立和平，那么，就要十分谨慎，如果它不符合佛法原则，我们将得不到有利的成果。
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.
虽然在三藏教典里很多地方都提到“味”、“患”、“离”，但你或许从未听过它们，这三个字可以说几乎未曾在我们的眼前、耳里出现过，但请大家记得，它们在三藏教典中屡屡出现。当佛陀要传递对任何事物的“如实知见”时，就依这个准则教导，有时他把它省略了，只取后三点：“味”——该事物诱人的本质是什么？“患”——过患的本质，该事物伤人的特质是什么？“离”——出离的本质，战胜该事物的善巧又是什么？
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)
换句话说，有个藏著钩的饵悬在那里，“味”是美味的饵，勾引鱼儿上钩；藏著的钩是“患”，即藏在饵中危险又残酷的恶毒力量；“离”是那战胜钩、饵的善巧，为了吃到饵又能不上钩，鱼儿必须有这种善巧，这时饵再也没有饵的功能，只是个美食，鱼儿可以愉快地吞下它，而不会被钩住。
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…
《我们必须认知到怎样的程度，才是‘如实知’？”To really know something, how much do we have to know
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