Tathā nissaraṇalakkhaṇassāpi nirodhassa, avivekabhūtassa samudayassa dassanena vivekaṭṭho āvibhavati. Maggadassanena asaṅkhataṭṭho, iminā hi anamataggasaṃsāre maggo nadiṭṭhapubbo, sopi ca sappaccayattā saṅkhatoyevāti appaccayadhammassa asaṅkhatabhāvo ativiya pākaṭo hoti. Dukkhadassanena panassa amataṭṭho āvibhavati, dukkhaṃ hi visaṃ, amataṃ nibbānanti.
同样的，由于见不远离的「集」，亦得明了「出离」相的灭的「远离」之义。由于见「道」，明了（灭的）「无为」之义；然而此瑜伽者，虽于无始的轮回而未曾见道，但因为彼（道）是有缘故有为，所以无缘法（灭）的无为而极其明白。由此见「苦」，亦明了此（灭的）「不死」义。因为苦是毒，而涅盘是不死。
Ñ(XXII,101): Likewise, [when cessation is made the object,] cessation has the characteristic of an escape. But its sense of seclusion becomes evident through seeing origin as unsecluded. Its sense of being not formed becomes evident through seeing the path; for the path has never been seen by him before in the beginningless round of rebirths, and yet even that is formed since it has conditions, and so the unformedness of the conditionless becomes quite clear. But its sense of being deathless becomes evident through seeing suffering; for suffering is poison and nibbana is deathless.
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