..续本文上一页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，我们应该常以这五种属性看世间。世间的一种属性——“味”(饵)，引诱我们沉溺其中，昏昧不醒、盲目无知，看不见也听不到其他的一切，这样饵里就藏钩，人被钩在世间而不得逃脱，只得沉溺在世间(苦)中。

　　现在，圣人清楚地看出“味”、“患”、“离”是如此这般，所以能吞食世间的饵而不被钩住，他们充分认知这五种属性——“性相”、“集”(生起因由)、“味”(饵)、“患”(钩)和“离”(善巧)，彻底明了每件事物，他们就这样生存于世间。所以，要了解任何一种事物，我们必须学习认识全部五种属性，或至少后三种。

　　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.

　　不论我们要做什么，接触什么，甚至学习什么都好，都要以这个原则来观察，我们就会知道如何抉择，然后才能获取最大的成果，而不会受到伤害，这叫做“如实如”。依照“如实如”修学佛法，抛却烦恼将是一件容易的事。以这五种属性观察世间，我们将见到它外表充满了“味”，而内在则隐藏着“患”，就会了解世间像骗局、像伪钞、像诡计、像幻境，不会因此上钩，也不会迷恋它，时时刻刻以智慧连心，就是以这五种属性正确地观察色、声、香、味、触、法，而不会被世间、六尘所征服，也不会产生爱、取，我们就自然而然地过着“空”和生活。最后，修学佛法以进趋涅槃，就是我们能力可及的了。

　　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

　　》全文阅读结束。