Visuddhimagga XVII-25

 581. Yā panāyaṃ bhagavatā paṭiccasamuppādaṃ desentena ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena nikkhittā tanti, tassā atthasaṃvaṇṇanaṃ karontena vibhajjavādimaṇḍalaṃ otaritvā ācariye anabbhācikkhantena sakasamayaṃ avokkamantena parasamayaṃ anāyūhantena suttaṃ appaṭibāhantena vinayaṃ anulomentena mahāpadese olokentena dhammaṃ dīpentena atthaṃ saṅgāhentena tamevatthaṃ punarāvattetvā aparehipi pariyāyantarehi niddisantena ca yasmā atthasaṃvaṇṇanā kātabbā hoti, pakatiyāpi ca dukkarāva paṭiccasamuppādassa atthasaṃvaṇṇanā. （三）各缘起支的解释

其次世尊演说缘起，曾于经典中用「由无明的缘而有行」等的方法说，要解说它的意义的人，应去入于分别论者(Vibhajjavādi)的会众。不诽谤诸阿阇梨，不放弃自宗的意义，不攀他宗的意义，不违于经，随顺于律，见大法教(Mahāpadesa)，了解于法，把握其义，再三思虑及以其它的各种方法来解说其意义。解释缘起之义，自然困难，

[SECTION B. EXPOSITION]

[I. PREAMBLE]

Ñ(XVII,25): Now in teaching this dependent origination the Blessed One has set forth the text in the way beginning 'With ignorance as condition there are formations' (S.ii,20). Its meaning should be commented on by one who keeps within the circle of the Vibhajjavādins, who does not misrepresent the teachers, who does not advertise his own standpoint, who does not quarrel with the standpoint of others, who does not distort suttas, who is in agreement with the Vinaya, who looks to the principal authorities (mahāpadesa—D.ii,123ff.), who illustrates the law (dhamma), who takes up the meaning (attha), repeatedly reverting to that same meaning, describing it in various different ways. And it is inherently difficult to comment on the dependent origination,

Notes in Chinese translation: 分别论者（Vibhajjavādi）是指锡兰上座部的大寺派。

Yathāhu porāṇā –

即如古人说：

Ñ: as the Ancients said:

‘‘Saccaṃ satto paṭisandhi, paccayākārameva ca;

Duddasā caturo dhammā, desetuṃ ca sudukkarā’’ti.

谛、有情、结生、缘相的四法，

难见极难说。

Ñ: 'The truth, a being, rebirth-linking,

And the structure of conditions,

Are four things very hard to see

And likewise difficult to teach'.

Tasmā aññatra āgamādhigamappattehi na sukarā paṭiccasamuppādassatthavaṇṇanāti paritulayitvā,

所以除了精通及证得经典之义的人之外，去解释缘起之义实在不易，这样考虑了之后：

Ñ: Therefore, considering that to comment on the dependent origination is impossible except for those who are expert in the texts:

Vattukāmo ahaṃ ajja, paccayākāravaṇṇanaṃ;

Patiṭṭhaṃ nādhigacchāmi, ajjhogāḷhova sāgaraṃ.

Sāsanaṃ panidaṃ nānā, desanānayamaṇḍitaṃ;

Pubbācariyamaggo ca, abbocchinno pavattati.

Yasmā tasmā tadubhayaṃ, sannissāyatthavaṇṇanaṃ;

Ārabhissāmi etassa, taṃ suṇātha samāhitā.

现在我想解释此缘相，

如入大海而无立足处，[PTS 523]

然此教法严饰着种种的说法，

并有存在着不断的古师之道。

我依此二来释缘起义，

希望你们等持心来听。

Ñ: Whilst I would now begin the comment

On the structure of conditions

I find no footing for support

And seem to founder in a sea. [523]

However, many modes of teaching

Grace the Dispensation here,

And still the former teachers' way

Is handed down unbrokenly.

Therefore on both of these relying

For my support, I now begin

Its meaning to elucidate:

Listen therefore attentively.