Tatrāyaṃ upamā – ekissā kira itthiyā tayo puttā rājaparādhikā, tesaṃ rājā sīsacchedaṃ āṇāpesi. Sā puttehi saddhiṃ āghātanaṃ agamāsi. Athassā jeṭṭhaputtassa sīsaṃ chinditvā majjhimassa chindituṃ ārabhiṃsu. Sā jeṭṭhassa sīsaṃ chinnaṃ majjhimassa ca chijjamānaṃ disvā kaniṭṭhamhi ālayaṃ vissajji ‘‘ayampi etesaññeva sadiso bhavissatī’’ti. Tattha tassā itthiyā jeṭṭhaputtassa chinnasīsadassanaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, majjhimassa chijjamānasīsadassanaṃ viya paccuppannānaṃ nirodhadassanaṃ, ‘‘ayampi etesaññeva sadiso bhavissatī’’ti kaniṭṭhaputtamhi ālayavissajjanaṃ viya ‘‘anāgatepi nibbattanakasaṅkhārā bhijjissantī’’ti anāgatānaṃ nirodhadassanaṃ. Tassevaṃ passato etasmiṃ ṭhāne uppajjati bhayatupaṭṭhānañāṇaṃ.
有个这样的譬喻：有一位妇人的三个儿子犯了王法。国王下令把他们斩头。她也跟着儿子来到刑场。当时她的长子的头已被斩掉。并已开始斩其次子。她看见了长子的头已斩，便放弃对幼子的爱着，知道「此子亦必同他们一样」。这里瑜伽者之见过去的诸行已灭，如妇人之见长子的头已斩；见现在的（诸行）正灭；如见正斩次子的头；见未来的（诸行之）灭，而知「于未来生起的诸行亦将破坏」，如对幼子放弃爱着。而知「此子亦必同他们一样」。作如是观者，即于彼处生起怖畏现起智。
Ñ(XXI,30): Here is a simile: a woman's three sons had offended against the king, it seems. The king ordered their heads to be cut off. She went with her sons to the place of their execution. When they had cut off the eldest one's head, they set about cutting off the middle one's head. Seeing the eldest one's head already cut off and the middle one's head being cut off, she gave up hope for the youngest, thinking, 'He too will fare like them'. Now the meditator's seeing the cessation of past formations is like the woman's seeing the eldest son's head cut off. His seeing the cessation of those present is like her seeing the middle one's head being cut off. His seeing the cessation of those in the future, thinking 'Formations to be generated in the future will cease too', is like her giving up hope for the youngest son, thinking 'He too will fare like them'. When he sees in this way, knowledge of appearance as terror arises in him at that stage.
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