Apica pavattimācikkhanto bhagavā
sahetukaṃ ācikkhi, nivattiñca saupāyaṃ.
又世尊说（轮回的）发生之时，同时亦说明其原因；在说（轮回的）停止之时，同时亦说明其停止的方法。
Ñ(XVI,28): Furthermore, when announcing
occurrence, [that is, the process of existence,] the Blessed One
announced it with a cause, and he announced non-occurrence as having
a means thereto.
Iti pavattinivattitadubhayahetūnaṃ
etaparamato cattāreva vuttāni.
如是说其发生及停止并此二者之因，故结论只有四种；
Ñ: So they are stated as four at the
most as occurrence and non-occurrence and the cause of each.
Tathā
pariññeyyapahātabbasacchikātabbabhāvetabbānaṃ,
taṇhāvatthutaṇhātaṇhānirodhataṇhānirodhupāyānaṃ,
ālayaālayārāmatāālayasamugghātaālayasamugghātupāyānañca
vasenāpi cattāreva vuttānīti evamettha anūnādhikato vinicchayo
veditabbo.
或以应知（苦）、应断（集）、应证（灭）、应修（道）；或以爱事（处）、爱、爱之灭、爱灭之方便；或以阿赖耶（执着）、喜阿赖耶、破阿赖耶、破阿赖耶之方便，而说为四。如是应以不增减而知抉择。
Ñ: Likewise, they are stated as four
since they have to be respectively fully understood, abandoned,
realized, and developed; and also since they are the basis for
craving, craving, the cessation of craving, and the means to the
cessation of craving; and also since they are the reliance [depended
upon], the delight in the reliance, removal of the reliance, and the
means to the removal of the reliance. This is how the exposition
should be understood here as to neither less nor more.
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