Visuddhimagga XVII-34

 Visesato panassa yā ādito paṭṭhāya anulomadesanā, sā pavattikāraṇavibhāgasaṃmūḷhaṃ veneyyajanaṃ samanupassato yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca pavattāti viññātabbā.

特别是：（1）他从最初开始的顺说，因为他观察其所化的人（弟子们）迷昧于（诸法）进行的原因的分别，为示各各以自己的原因而进行，为示其生起的次第，所以他曾这样说。

Ñ(XVII,34): But it should be recognized, in particular, that (i) when he sees that people susceptible of teaching are confused about the analysis of the causes of the process [of becoming], he employs his teaching of it forwards starting from the beginning in order to show that the process carries on according to its own peculiar laws and for the purpose of showing the order of arising,

Yā pariyosānato paṭṭhāya paṭilomadesanā, sā ‘‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati cā’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4) nayena kicchāpannaṃ lokaṃ anuvilokayato pubbabhāgapaṭivedhānusārena tassa tassa jarāmaraṇādikassa dukkhassa attanā adhigatakāraṇasandassanatthaṃ.

（2）他从最后开始的逆说，因为他以此等方法而见世人陷于苦恼：「这世人实在陷于苦恼！有生、有老、有死、有死灭、有再生」等，为示从他在（成道的）前分所通达（的缘起）而自证的老死等苦的原因。所以这样说。

Ñ: (iii) And it should be recognized that when he surveys the world as fallen upon trouble in the way stated thus, 'This world has fallen upon trouble; it is born, ages, dies, passes away, and reappears' (S.ii,10), he employs his teaching of it backwards starting from the end in order to show the [laws governing the] various kinds of suffering beginning with ageing and death, which he discovered himself in the early stage of his penetration.

Yā majjhato paṭṭhāya yāva ādi pavattā, sā āhāranidānavavatthāpanānusārena yāva atītaṃ addhānaṃ atiharitvā puna atītaddhato pabhuti hetuphalapaṭipāṭisandassanatthaṃ.

（3）从中间开始而至最初的说法，是为了从确定食的因缘而回溯到过去世26，再示从过去世以来的因果次第，所以这样说。

Ñ: And (iv) it should be recognized that he employs his teaching of it backwards from the middle down to the beginning in order to show how the succession of cause and fruit extends back into the past [existence], and again forwards from the past, in accordance with his definition of nutriment as the source [of ignorance] (see M.i,47f.).

Notes in Chinese translation: 26 依注解，食、爱、受、触、六入、名色、识，为现在世，行及无明为过去世。

Yā pana majjhato paṭṭhāya yāva pariyosānaṃ pavattā, sā paccuppanne addhāne anāgataddhahetusamuṭṭhānato pabhuti anāgataddhasandassanatthaṃ.

（4）从中间开始而至最后的说法，是为了指示那未来世的因即于现在世起始的未来世的状态。

Ñ: And (ii) it should be recognized that he employs his teaching of it forwards from the middle up to the end in order to show how the future [existence] follows on [through rebirth] from arousing in the present causes for [rebirth] in the future.