Yasmā panassa kevalaṃ sabbabhavayonigatiṭhitinivāsagatā saṅkhārā byasanāpannā sappaṭibhayā hutvā bhayato upaṭṭhahanti, tasmā bhayatupaṭṭhānanti vuccati.
因于此智，现起于一切有、生、趣、（识）住、（有情）居中陷于不幸而具怖畏的诸行的怖畏，所以说「怖畏现起智」。
Ñ(XXI,33): But it is called 'appearance as terror' only because formations in all kinds of becoming, generation, destiny, station, or abode are fearful in being bound for destruction and so they appear only as a terror.
Evaṃ bhayato upaṭṭhāne panassa ayaṃ pāḷi –
这是圣典中关于他的（诸行的）怖畏现起的文句：[《无碍解道》Pts.II,p.63.]
Ñ: Here is the text about its appearance to him as terror:
‘‘Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? Dukkhato. Anattato manasikaroto kiṃ bhayato upaṭṭhātīti? Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti. Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti. Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhātī’’ti (paṭi. ma. 1.227).
「对于忆念无常者现起什么怖畏？对于忆念苦……无我者现起什么怖畏？对于忆念无常者现起相的怖畏，对于忆念苦者现起转起的怖畏。对于忆念无我者现起相与转起的怖畏」。
Ñ: 'When he brings to mind as impermanent, what appears to him as terror? When he brings to mind as painful, what appears to him as terror? When he brings to mind as not-self, what appears to him as terror? When he brings to mind as impermanent, the sign appears to him as terror. When he brings to mind as painful, occurrence appears to him as terror. When he brings to mind as not-self, the sign and occurrence appear to him as terror' (Ps.ii,63).
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