Kamatoti idhāpi pubbe vuttesu
uppattikkamādīsu desanākkamova yujjati.
（三）「以次第」，这里亦如前面所说的生起次第等之中，以说法的次第为适宜。
Ñ(XV,24): 3. As to order: here too,
from among 'order of arising', etc., mentioned above (Ch. XIV, §211),
only 'order of teaching' is appropriate.
So ca panāyaṃ
hetuphalānupubbavavatthānavasena vutto.
那说法的次第，是指确定因果的次序而说，
Ñ: It is set forth according to
successive definition of cause and fruit.
Cakkhudhātu rūpadhātūti idañhi
dvayaṃ hetu,
即眼界与色界二种为因，
Ñ: For the pair, eye element and
visible-data element, are the cause
cakkhuviññāṇadhātūti phalaṃ.
而眼识界是果。
Ñ: and eye-consciousness element is the
fruit.
Evaṃ sabbattha.
余者亦然。[PTS
486]
Ñ: So in each case.
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