Tattha yadā ekekaṃ saccaṃ ārammaṇaṃ karoti, tadā samudayadassanena tāva sabhāvato pīḷanalakkhaṇassāpi dukkhassa, yasmā taṃ āyūhanalakkhaṇena samudayena āyūhitaṃ saṅkhataṃ rāsikataṃ, tasmāssa so saṅkhataṭṭho āvibhavati. Yasmā pana maggo kilesasantāpaharo susītalo, tasmāssa maggassa dassanena santāpaṭṭho āvibhavati āyasmato nandassa accharādassanena sundariyā anabhirūpabhāvo viya. Avipariṇāmadhammassa pana nirodhassa dassanenassa vipariṇāmaṭṭho āvibhavatīti vattabbamevettha natthi.
此中：以一一谛为所缘之时，先由于见「集」，亦得明了于其自性的「逼迫」相的苦的「有为」之义；（何以故？）因为这（苦）是由于增益相的集所增益、作为及聚集的。又因为道是去烦恼之热而极清凉的，[PTS 692]所以由于见「道」，而明了它（苦）的「热恼」之义；正如尊者难陀，由于见天女而明了弥陀利的不美[故事见《本生经》Jat.II,p.92f.参考《增壹阿含18.9经》卷九（大正2.591c），《佛本行集经》卷五六（大正3.912b）。]。其次由于见不变易的「灭」，而明了它的「变易」之义，更不必说了。
Ñ(XXII,99): As regards these [two contexts], when, firstly, knowledge makes each truth its object singly, then [when suffering is made the object], suffering has the characteristic of oppressing as its individual essence, but its sense of being formed becomes evident through seeing origin because that suffering is accumulated, formed, agglomerated, by the origin, which has the characteristic of accumulating. Then the cooling path removes the burning of the defilements, [692] and so suffering's sense of burning becomes evident through seeing the path, as the beauty's (Sundarī's) ugliness did to the venerable Nanda through seeing the celestial nymphs (see Ud. 23). But its sense of changing becomes evident through seeing cessation as not subject to change, which needs no explaining.
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