Ettha ca yaṃ bhayaṃ, taṃ yasmā niyamato dukkhaṃ. Taṃ vaṭṭāmisalokāmisakilesāmisehi avippamuttattā sāmisameva. Yañca sāmisaṃ, taṃ saṅkhāramattameva. Tasmā ‘‘uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇa’’ntiādi vuttaṃ. Evaṃ santepi bhayākārena dukkhākārena sāmisākārenāti evaṃ ākāranānattato pavattivasenevettha nānattaṃ veditabbaṃ.
此中，那怖畏的确定是苦的，那苦的是欲乐的──因为不能脱离轮转的欲乐，世间的欲乐及烦恼的欲乐之故，那欲乐的则唯是行；所以说：「生起是苦，这样的于怖畏现起之慧成为过患之智」等。虽然这样，但应由于怖畏的相，苦的相，欲乐的相等种种的相的转起，而知此（智的）种种性。
Ñ(XXI,41): And here (1.a.) what is terror is certainly (2.a) suffering, and what is suffering is purely (3.a.) worldly since it is not free from the worldliness of the rounds [of becoming], of the world, and of defilements, and what is worldly consists solely of (4.a) formations. Therefore it is said that (2.a) understanding of appearance as terror thus, 'Arising is suffering', is knowledge of danger, and so on. And while this is so, still there is a difference to be understood here in the way these things [beginning with 'arising'] occur, since there is a difference in their mode with the mode of terror, the mode of suffering, and the mode of worldliness.
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