Visuddhimagga XVI-8

526. Kamatoti ayampi desanākkamova.

（三）「以次第」，这里也是（前面所说的各种次第中的）说法次第。

Ñ(XVI,8): 3. As to order: this too is only order of teaching (see Ch. XIV, §211).

Tattha ajjhattadhamme pariññāya ariyabhūmipaṭilābho hotīti attabhāvapariyāpannāni cakkhundriyādīni paṭhamaṃ desitāni.

由于善知内法而证得圣地之故，所以先说摄属于身体的眼根等。

Ñ: Herein, the noble plane [which is the stage of stream-entry, etc.] is attained through the full-understanding of internal states, and so the eye faculty and the rest included in the selfhood are taught first.

So pana attabhāvo yaṃ dhammaṃ upādāya itthīti vā purisoti vā saṅkhaṃ gacchati, ayaṃ soti nidassanatthaṃ tato itthindriyaṃ purisindriyañca.

其次，为示那与身体有关系之法而被称为男或女，故此后说女根、男根。

Ñ: Then the femininity faculty and masculinity faculty, to show on what account that selfhood is called 'woman' or 'man'.

So duvidhopi jīvitindriyapaṭibaddhavuttīti ñāpanatthaṃ tato jīvitindriyaṃ.

其次为了知道（那男女的身体）二者是与命根结合而生存，故此后说命根。

Ñ: Next, the life faculty, to make it known that although that selfhood is twofold, still its existence is bound up with the life faculty.

Yāva tassa pavatti, tāva etesaṃ vedayitānaṃ anivatti. Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhanti ñāpanatthaṃ tato sukhindriyādīni.

为了知道直至命根的存在，而此等觉受亦不灭，并且一切觉受都是苦的，故此后说乐根等。

Ñ: Next the [bodily-] pleasure faculty, etc., to make it known that there is no remission of these feelings as long as that [selfhood] continues, and that all feeling is [ultimately] suffering.

Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti paṭipattidassanatthaṃ tato saddhādīni.

为了指示「为灭彼等苦当修此等法」的行道，故此后说信等。

Ñ: Next, the faith faculty, etc., to show the way, since these things are to be developed in order to make that [suffering] cease.

Imāya paṭipattiyā esa dhammo paṭhamaṃ attani pātubhavatīti paṭipattiyā amoghabhāvadassanatthaṃ tato anaññātaññassāmītindriyaṃ.

为了指示行道不是徒然无益的，由于那（信等的）行道，最初便得此法现于自己之前，故此后说未知当知根。

Ñ: Next, the 'I-shall-come-to-know-the-unknown' faculty to show that the way is not sterile, since it is through this way that this state is first manifested in oneself.

Tasseva phalattā tato anantaraṃ bhāvetabbato ca tato aññindriyaṃ.

因为这是那未知当知根所产生的果，并应于彼根之后即刻修习此根，故继之说此已知根。

Ñ: Next, the final-knowledge faculty, because it is the fruit of the last-mentioned faculty and so must be developed after it.

Tato paraṃ bhāvanāya imassa adhigamo, adhigate ca pana imasmiṃ natthi kiñci uttari karaṇīyanti ñāpanatthaṃ ante paramassāsabhūtaṃ aññātāvindriyaṃ desitanti ayamettha kamo.

为了知道由于修习前面的根而后得证于此根，证得此根之时，便是更无所作了，故在最后说此最上安乐的具知根。这是诸根的次第。

Ñ: Next, the final-knower faculty, the supreme reward, is taught last to make it known that it is attained by development, and that when it is attained there is nothing more to be done. This is the order here. [493]