---
title: 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?
description: "(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)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)這事物的特徵或性質是什麼？
　　(二)這事物從哪里生起？
　　(三)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？
　　(三)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，或任何學歷都好，假使我們沒有從這五種屬性來學習，那麼，就會「敗」給世間(被世間所制、所役)；如果我們以這五種屬性來學習，就不會「敗」給世間。因此，在這世間的學院里學習，務必要謹慎。為什麼我們要學習，是為了在世間建立和平，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.

　　雖然在三藏教典里很多地方都提到「味」、「患」、「離」，但你或許從未聽過它們，這三個字可以說幾乎未曾在我們的眼前、耳里出現過，但請大家記得，它們在三藏教典中屢屢出現。當佛陀要傳遞對任何事物的「如實知見」時，就依這個準則教導，有時他把它省略了，只取後三點：「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，有個藏著鉤的餌懸在那里，「味」是美味的餌，勾引魚兒上鉤；藏著的鉤是「患」，即藏在餌中危險又殘酷的惡毒力量；「離」是那戰勝鉤、餌的善巧，為了吃到餌又能不上鉤，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，而不會被鉤住。

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 technique 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)，引誘我們沉溺其中，昏昧不醒、盲目無知，看不見也聽不到其他的一切，這樣餌里就藏鉤，人被鉤在世間而不得逃脫，只得沉溺在世間(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鉤住，他們充分認知這五種屬性——「性相」、「集」(生起因由)、「味」(餌)、「患」(鉤)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，或至少後三種。

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 (individuals 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，拋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、像偽鈔、像詭計、像幻境，不會因此上鉤，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，也不會產生愛、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.