..續本文上一頁的智、這種對每一法的生滅能一一分開的分辨能力，當沒有觀的染的時候，就叫作“強力生滅隨觀智”。這一智就是“行道智見清淨”的開始，從這一觀智到隨順智都屬于“行道智見清淨”。

　　5. Knowledge of Dissolution 壞滅智

　　Noticing the bodily and mental processes as they arise, he sees them part by part, link by link, piece by piece, fraction by fraction: "Just now it arises, just now it dissolves." When that knowledge of arising and passing away becomes mature, keen and strong, it will arise easily and proceed uninterruptedly as if borne onward of itself; also the bodily and mental processes will be easily discernible. When keen knowledge thus carries on and formations are easily discernible, then neither the arising of each bodily and mental process, nor its middle phase called "presence," nor the continuity of bodily and mental processes called "occurrence as unbroken flux" is apparent to him; nor are the shape of the hand, the foot, the face, the body, and so on, apparent to him. But what is apparent to him is only the ceasing of bodily and mental processes, called "vanishing," or "passing away," or "dissolution."

　　他觀照名色的生起，一部分一部分、一節一節、一片一片、一小部分一小部分地觀察，他看到每個法“在此刻生起，即在此刻滅去”。當生滅隨觀智變得成熟、敏銳、強大時，此智就很容易顯現並好像自行遠轉一樣不間斷地運作，同時對名色觀照很清楚。觀智保持這樣敏銳，諸行很容易觀察，這時名色的生起過程“生”對他來說不明顯，名色生滅全過程的中間相“住”也不明顯，名爲“不斷的生滅之流”的名色相續性也不明顯，腳、手、臉、身等的形狀也不明顯；這時只有名色“滅”的過程對他是明顯的，這滅的過程就是“消失”、“消逝”或者“消融”的過程。

　　For instance, while noticing the rising movement of the abdomen, neither its initial nor middle phase is apparent, but only the ceasing or vanishing, which is called the final phase, is apparent; and so it is also with the falling movement of the abdomen. Again, in the case of bending an arm or leg, while noticing the act of bending, neither the initial nor the middle phase of bending is apparent, nor is the form of the limb apparent, but only the final phase of ceasing and vanishing is apparent. It is similar in the other cases of stretching a limb, and so on.

　　例如，當觀照腹部上升運動時，開始和中間段都不明顯，只有滅或者說消失階段、也就是最後段是明顯的。腹部的下降運動也是這樣。又如在彎曲肘或腿時，當觀照這個彎曲動作，彎曲的開始段和中間段都不明顯，四肢的形狀也不明顯，只有最後段，亦即滅、消失階段是明顯的。在伸展四肢等其它動作中的情況也是類似的。

　　For at that time each object that is being noticed seems to him to be entirely absent or to have become non-existent. Consequently, at this stage of knowledge, it seems to him as if he were engaged in noticing something which has already become absent or non-existent by having vanished; and the consciousness engaged in noticing appears to have lost contact with the object that is being noticed. It is for that reason that a meditator may here think: "I have lost the insight"; but he should not think so.

　　這時候每個觀照的所緣對他來說好像整個都沒有了或變得不存在了。因而當處在這一階觀智中，他好像在觀照已經消散了的沒有的或不存在的東西，能觀之心似乎也失去了和所緣的接觸。正是由于這種情況，禅者可能會想：“我的內觀退失了”，但是他不應該這樣想。

　　For formerly his consciousness normally took delight in conceptual objects of shapes, etc.;34 and even up to the knowledge of arising and passing away, the idea of formations with their specific features35 was always apparent to him. Hence his mind took delight in a plainly distinguishable object consisting of formations, with its particular structure36 and its particular feature-idea. But now that his knowledge has developed in the way described, no such idea of the formations” features or structure appears to him, still less any other, cruder concept. At such a stage, the arising of formations, that is, the first phase of the process, is not apparent (as it is in the case of knowledge of arising and passing away), but there is apparent only the dissolution, that is, the final phase, having the nature of vanishing. Therefore the meditator”s mind does not take delight in it at first, but he may be sure that soon, after becoming familiar (with that stage of the practice), his mind will delight in the cessation (of the phenomena) too, which is called their dissolution. With this assurance he should again turn to the practice of continuous noticing.

　　以前他的心…

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