Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha.
Ñ(XVI,30): Or alternatively, he announced the truth of suffering first to instill a sense of urgency into living beings caught up in the enjoyment of the pleasure of becoming;
Taṃ neva akataṃ āgacchati, na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayaṃ.
Ñ: and next to that, the truth of origin to make it known that that [suffering] neither comes about of itself as something not made nor is it due to creation by an Overlord, etc. (see §85), but that on the contrary it is due to this [cause];
Tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ.
Ñ: after that, cessation, to instill comfort by showing the escape to those who seek the escape from suffering with a sense of urgency because overwhelmed by suffering with its cause.
Tato nirodhādhigamatthaṃ nirodhasampāpakaṃ magganti evamettha kamato vinicchayo veditabbo.
Ñ: And after that, the path that leads to cessation, to enable them to attain cessation. This is how the exposition should be understood here as to order.