Tattha nimittanti saṅkhāranimittaṃ. Atītānāgatapaccuppannānaṃ saṅkhārānamevetaṃ adhivacanaṃ. Aniccato manasikaronto hi saṅkhārānaṃ maraṇameva passati, tenassa nimittaṃ bhayato upaṭṭhāti.
此中：「相」——即行的相。与过去、未来、现在的诸行是同义语。即忆念无常者唯见诸行的死[PTS 647]。所以说于彼现起相的怖畏。
Ñ(XXI,34): Herein, the sign is the sign of formations. This is a term for past, future and present formations themselves. [647] He sees only the death of formations when he brings them to mind as impermanent and so the sign appears to him as a terror.
Pavattanti rūpārūpabhavapavatti. Dukkhato manasikaronto hi sukhasammatāyapi pavattiyā abhiṇhapaṭipīḷanabhāvameva passati, tenassa pavattaṃ bhayato upaṭṭhāti.
「转起」──即色与非色有的转起。忆念苦者，唯见虽思为乐的数数的逼恼的转起。所以说于彼现起转起的怖畏。
Ñ: Occurrence is occurrence in material and immaterial becoming. He sees occurrence—though ordinarily reckoned as pleasure—only as a state of being continuously oppressed when he brings them to mind as painful, and so occurrence appears to him as a terror.
Anattato manasikaronto pana ubhayampetaṃ suññagāmaṃ viya marīcigandhabbanagarādīni viya ca rittaṃ tucchaṃ suññaṃ assāmikaṃ apariṇāyakaṃ passati. Tenassa nimittañca pavattañca ubhayaṃ bhayato upaṭṭhātīti.
忆念无我者，则见两者（相及转起），如空无人烟的村落，如阳焰干闼婆城（蜃楼）等，「无，虚，空，无主，无导者」，所以说于彼现起相及转起两者的怖畏。
Ñ: He sees both the sign and the occurrence as empty, vain, void, without power or guide, like an empty village, a mirage, a goblin city, etc., when he brings [them] to mind as not-self, and so the sign and occurrence appear to him as a terror.
Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ.
──怖畏现起智毕──
Ñ: Knowledge of appearance as terror is ended.
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