Vayānupassanāti –
（9）「衰灭随观」，即如这样说：
Ñ(XXII,115): (9) Contemplation of fall is stated thus:
Ārammaṇānvayena, ubho ekavavatthānā;
Nirodhe adhimuttatā, vayalakkhaṇavipassanāti. –
[本偈引自《无碍解道》Pts.II,p.580,参考底本641页。]「依（现在）所缘而确定（过去未来）两者为一，于灭胜解，是衰灭随观」。
Ñ: 'Defining both to be alike
By inference from that same object.
Intentness on cessation—these
Are insight in the mark of fall' (Ps.i,58).
Evaṃ vuttā paccakkhato ceva anvayato ca saṅkhārānaṃ bhaṅgaṃ disvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā, tāya āyūhanassa pahānaṃ hoti. Yesaṃ hi atthāya āyūheyya, ‘‘te evaṃ vayadhammā’’ti vipassato āyūhane cittaṃ na namati.
以现前所见的及以推理而见诸行的坏灭，即于那称为坏灭之灭而胜解，以此（衰灭随观）而断造作。[PTS 695]因为若观「为什么要造作彼等像这样的衰灭法」之人的心，是不会倾向于造作的。
Ñ: It is intentness on cessation, in other words, on that same dissolution, after seeing dissolution of [both seen and unseen] formations by personal experience and by inference [respectively]. Through the means of that contemplation there comes to be the abandoning of accumulation. When a man sees with insight that 'The things for the sake of which I might accumulate [kamma] are thus [695] subject to fall', his consciousness no longer inclines to accumulation.
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