Bhavasukhassādagadhitānaṃ vā
sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha.
[PTS 498]或者为使系缚于有乐之乐的有情而生畏惧之想，故最初说苦。
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.
为示那苦不是无作而自来，也不是由自在天所化作等，而是从因而生的，所以继之说集。
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.
为了对那些畏惧为有因的苦所逼迫，并有希求出离于苦之意的人，指示由出离而生的安乐，故说灭。
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.
为令彼等得证于灭，故最后说导达于灭之道。如是当以次第而知抉择。
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.
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