..續本文上一頁d "knowledge of the awareness of fearfulness"; it has also the name "knowledge of fear." At that time, his mind itself is gripped by fear and seems helpless.
當壞滅智成熟時，由于見到作爲能緣、所緣的諸行的壞滅，覺知怖畏智和其它更高階觀智會依次生起，諸行怖畏的一面和其它特點隨這些觀智一同顯現。看見了所觀照的對象和觀照的心二者是怎樣刹那刹那滅去，禅者通過推想知道過去的諸行是以同樣的方式壞滅，未來的諸行也會以同樣的方式壞滅，而現在的諸行也是一樣，正在壞滅。在觀照顯現的諸行的當下，這些行法會顯示出怖畏的一面。所以，禅者在觀照的當下也會明了：“這些行法確實是可怖畏的。”
這種對行法怖畏的了知就是“覺知怖畏智”，也叫“怖畏智”。而此時，他的心本身也被怖畏所抓住，並且像是很無助。
7. Knowledge of Misery 過患智
When he has realized the fearfulness (of the formations) through the knowledge of fear, and keeps on noticing continuously, then the "knowledge of misery" will arise in him before long. When it has arisen, all formations everywhere — whether among the objects noticed, or among the states of consciousness engaged in noticing, or in any kind of life or existence that is brought to mind — will appear insipid, without a vitalizing factor,39 and unsatisfying. So he sees, at that time, only suffering, only unsatisfactoriness, only misery. Therefore this state is called "knowledge of misery."
當他通過怖畏智體證了諸行的怖畏繼而連續不斷地觀照，不久“過患智”就會生起。當此智生起時，每一處的所有行法——不論是被觀照的對象，還是觀照之心的諸心所，亦或顯現在心的視野中的任何生命或存在——都會顯得無趣味、無滋養、不如意。所以他此時看到的只有苦、不如意、過患。這樣的情況叫作“過患智”。
8. Knowledge of Disgust 厭離智
Seeing thus the misery in conditioned things (formations), his mind finds no delight in those miserable things but is entirely disgusted with them. At times, his mind becomes, as it were, discontented and listless. Even so he does not give up the practice of insight, but spends his time continuously engaging in it. He therefore should know that this state of mind is not dissatisfaction with meditation, but is precisely the "knowledge of disgust" that has the aspect of being disgusted with the formations. Even if he directs his thought to the happiest sort of life and existence, or to the most pleasant and desirable objects, his mind will not take delight in them, will find no satisfaction in them. On the contrary, his mind will incline and lean and tend only towards Nibbana. Therefore the following thought will arise in him between moments of noticing: "The ceasing of all formations that are dissolving from moment to moment — that alone is happiness."
如此觀見諸行的過患，他對這些有過患的東西沒有欣喜，只有厭惡。有時他的心似乎變得不滿、倦怠。盡管如此，他並不放棄修持內觀，繼續花時間連續不斷地用功。他因此應該知道自己這種狀態不是因爲禅修的不如意，而正是因爲“厭離智”，因其具有對諸行生厭的特點。即使他把心導向最快樂的生命或存在，或者導向最愉悅、最惬意的所緣，他的心也不會喜悅，也不會覺得如意。相反，他的心將傾向、朝向、趨向于涅槃。因此在觀照的間歇如下念頭會生起：“刹那刹那壞滅的諸行，只有當其寂止才是樂。”
9. Knowledge of Desire for Deliverance 欲解脫智
When through this knowledge (now acquired) he feels disgust with regard to every formation noticed, there will arise in him a desire to forsake these formations or to become delivered from them. The knowledge relating to that desire is called "knowledge of desire for deliverance." At that time, usually various painful feelings arise in his body, and also an unwillingness to remain long in one particular bodily posture. Even if these states do not arise, the comfortless nature of the formations will become more evident than ever. And due to that, between moments of noticing, he feels a longing thus: "Oh, may I soon get free from that! Oh, may I reach the state where these formations cease! Oh, may I be able to give up these formations completely!" At this juncture, his consciousness engaged in noticing seems to shrink from the object noticed at each moment of noticing, and wishes to escape from it.
由于此厭離智(此時已獲得)他對被觀照的每一個行法生厭離，他會生起舍棄諸行或者說從諸行解脫的欲望。與此欲望相應的智就叫作“欲解脫智”。此時，通常各種苦受會在他身體裏顯現，他也不願意保持一個姿勢很長時間。即使這些狀況不發生，諸行令人不舒服的本質會變得比任何時候都明顯。由于這樣，他在觀照的間隙會感到有這樣一種渴望：“啊，願我盡快從此解脫！啊，願我進入諸行止息的境界！願我能完全舍棄諸行！” 此時，在他的每一刹那的觀照中，觀照之心似乎從被觀照的所緣回縮，欲求脫離所緣。
10. Knowledge of Re-observation 審察智
Being thus desirous of escaping from the formations, the meditator makes stronger effort and continues the practice of noticing these very formations with the s…
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