..续本文上一页的智、这种对每一法的生灭能一一分开的分辨能力，当没有观的染的时候，就叫作“强力生灭随观智”。这一智就是“行道智见清净”的开始，从这一观智到随顺智都属于“行道智见清净”。

　　5. Knowledge of Dissolution 坏灭智

　　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."

　　他观照名色的生起，一部分一部分、一节一节、一片一片、一小部分一小部分地观察，他看到每个法“在此刻生起，即在此刻灭去”。当生灭随观智变得成熟、敏锐、强大时，此智就很容易显现并好像自行远转一样不间断地运作，同时对名色观照很清楚。观智保持这样敏锐，诸行很容易观察，这时名色的生起过程“生”对他来说不明显，名色生灭全过程的中间相“住”也不明显，名为“不断的生灭之流”的名色相续性也不明显，脚、手、脸、身等的形状也不明显；这时只有名色“灭”的过程对他是明显的，这灭的过程就是“消失”、“消逝”或者“消融”的过程。

　　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，当观照腹部上升运动时，开始和中间段都不明显，只有灭或者说消失阶段、也就是最后段是明显的。腹部的下降运动也是这样。又如在弯曲肘或腿时，当观照这个弯曲动作，弯曲的开始段和中间段都不明显，四肢的形状也不明显，只有最后段，亦即灭、消失阶段是明显的。在伸展四肢等其它动作中的情况也是类似的。

　　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.

　　这时候每个观照的所缘对他来说好像整个都没有了或变得不存在了。因而当处在这一阶观智中，他好像在观照已经消散了的没有的或不存在的东西，能观之心似乎也失去了和所缘的接触。正是由于这种情况，禅者可能会想：“我的内观退失了”，但是他不应该这样想。

　　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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