..續本文上一頁通常樂見形狀等概念法的所緣，即使到了生滅隨觀智階段，帶著各自特征的諸行法的相總會清楚地呈現出來。因此他的心樂見清楚易辨的有形、有相的行法構成的所緣。但是現在他的觀智修習到了前面所描述的程度，諸行的形或相這樣的概念法不再現起，更別說其它更粗的概念法。在這一智階，諸行的生起，亦即生滅全過程的第一階段，就不(象生滅隨觀智階段)那麼明顯，只有壞滅是明顯的，這是最後階段，具有消失的特性。因此，禅者的心對壞滅開始並不歡喜，但應該知道，在不久之後對這種觀照變得熟悉，他的心會樂見這種叫作“壞滅”的“滅”。確信這點之後，他應該再度繼續作連續觀照。
When thus engaged, he perceives that in each act of noticing there are always present two factors, an objective factor and a subjective one — the object noticed and the mental state of knowing it — which dissolve and vanish by pairs, one pair after the other. For in each single instance of a rising movement of the abdomen, there are, in fact, numerous physical processes constituting the rising movement, which are seen to dissolve serially. It is like seeing the continuous successive vanishing of a summer mirage moment by moment; or it is like the quick and continuous bursting of bubbles produced in a heavy shower by thick rain drops falling on a water surface; or it is like the quick, successive extinction of oil-lamps or candles, blown out by the wind, as these lights are being offered at a shrine by devotees. Similar to that appears the dissolving and vanishing, moment by moment, of the bodily processes noticed. And the dissolution of consciousness noticing those bodily processes is apparent to him along with the dissolution of the bodily processes. Also while he is noticing other bodily and mental processes, their dissolution, too, will be apparent to him in the same manner. Consequently, the knowledge will come to him that whatever part of the whole body is noticed, that object ceases first, and after it the consciousness engaged in noticing that object follows in its wake. From that the meditator will understand very clearly in the case of each successive pair the dissolution of any object whatsoever and the dissolution of the consciousness noticing that very object. (It should be borne in mind that this refers only to understanding arrived at through direct experience by one engaged in noticing only; it is not an opinion derived from mere reasoning.)
當他這樣用功，他覺察到每一個觀照過程中總是同時有兩個要素出現：所緣和能緣——即被觀照的目標和覺知目標的心法——二者成對地消融、消失，一對接一對地消失。事實上，每一次腹部的上升，都包含很多色法過程，它們構成了上升運動，禅者會觀察到它們一個接一個次第消融。這就像看到夏日的海市蜃樓刹那刹那地一個接一個消失一樣，又像暴雨中粗大的雨點在水面激起的水泡那樣，接二連叁快速地爆裂，又象大風吹滅信衆供養寺廟的諸多燈燭那樣，順次快速地熄滅。所觀照的色法就是象這樣刹那刹那地消融、消失。他也會清楚看到觀照這些色法的心法也和被觀照的色法一起消融。當他觀照別的名色，也會見到它們也以同樣的方式消融。因此他會生起這樣的智慧：觀照全身任何一部分，被觀照的目標首先滅盡，而進行觀照的心也緊隨其後滅去。從這種經驗中禅者會非常明白任何一個所緣和觀照此所緣的心是如何一對接一對地壞滅(需要記住，這指的是通過直接觀照的經驗生起的智慧，而不是僅僅從推理得出的一種觀點。)
It is the perfectly clear understanding of the dissolution of the two things, pair by pair — that is, (1) of the visual or other object appearing at any of the six sense doors, and (2) of the consciousness noticing that very object — that is called "knowledge of dissolution."
正是這種徹底清楚了知——(1)六根門出現的色等法，和(2)觀照此法的心——二者成對地壞滅，被叫作“壞滅智”。
6. Awareness of Fearfulness 怖畏智
When that knowledge of dissolution is mature, there will gradually arise, just by seeing the dissolution of all object-and-subject-formations, awareness of fearfulness37 and other (higher) knowledges, together with their respective aspects of fear, and so on.38
Having seen how the dissolution of two things — that is, any object noticed and the insight-thought engaged in noticing it — takes place moment by moment, the meditator also understands by inference that in the past, too, every conditioned thing (formation) has broken up in the same way, that just so it will break up also in the future, and that at the present it breaks up, too. And just at the time of noticing any formations that are evident, these formations will appear to him in their aspect of fearfulness. Therefore, during the very act of noticing, the meditator will also come to understand: "These formations are indeed fearful."
Such understanding of their fearfulness is calle…
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