Visuddhimagga XI-3

Tesu kabaḷīkārāhāre nikantibhayaṃ.

在此四食中，段食有贪求的怖畏，

Ñ(XI,3): Now when there is physical nutriment there is attachment, which brings peril;

Phassāhāre upagamanabhayaṃ.

触食有接触（所缘）的怖畏，

Ñ: when there is nutriment as contact there is approaching, which brings peril;

Manosañcetanāhāre upapattibhayaṃ.

意思食有（诸有的）生的怖畏，

Ñ: when there is nutriment as mental volition [there is reappearance, which brings peril;]

Viññāṇāhāre paṭisandhibhayaṃ.

识食有结生的怖畏。

Ñ: [when there is nutriment as consciousness] there is rebirth-linking, which brings peril.

Before that Chew translated 'upapatti' as 'rebirth-process'. Partially message that Chew received from Bhikkhu Nyanatusita: Indeed there is a missing passage. The Pāḷi is: Tesu kabaḷīkārāhāre nikantibhayaṃ. Phassāhāre upagamanabhayaṃ. Manosañcetanāhāre upapattibhayaṃ. Viññāṇāhāre paṭisandhibhayaṃ. Which should be translated as: 'when there is nutriment as mental volition there is reappearance, which brings peril; when there is nutriment as consciousness there is rebirth-linking, which brings peril.' The underlined part has been skipped over. I am not sure whether this was already missing in the original edition of the Path of Purification translation or whether it occurred during the digitization process for the last edition. I am visiting the Netherlands at the moment and I don't have the original edition at hand. Elsewhere in the Path of Purification Nyanamoli translated upapatti as ''reappearance.''

Evaṃ sappaṭibhayesu ca tesu kabaḷīkārāhāro puttamaṃsūpamena (saṃ. ni. 2.63) dīpetabbo.

关于它们的怖畏，以（自己）儿子的肉的譬喻(puttamaṃsūpama)而说明段食，

Ñ: And to show how they bring fear thus, physical nutriment should be illustrated by the simile of the child's flesh (S.ii,98),

Phassāhāro niccammagāvūpamena (saṃ. ni. 2.63).

以坏皮肤的牛的譬喻(niccammagāvūpama)而说明触食，

Ñ: contact as nutriment by the simile of the hideless cow (S.ii,99),

Manosañcetanāhāro aṅgārakāsūpamena (saṃ. ni. 2.63).

以火坑的譬喻(aṅgārakāsūpama)说明意思食，

Ñ: mental volition as nutriment by the simile of the pit of live coals (S.ii,99),

Viññāṇāhāro sattisatūpamenāti (saṃ. ni. 2.63).

以剑戟的譬喻(sattisatūpama)而说明识食。

Ñ: and consciousness as nutriment by the simile of the hundred spears (S.ii,100).