Chinese
是为十二，即：眼之生处、色之生处、耳之生处、声之生处、鼻之生处、香之生处、舌之生处、味之生处、身之生处、触之生处、意之生处、法之生处，此即名为生处。其中，何为善于生处？于此，眼是与眼识相同并具足的生起之增上缘。色等是所缘缘。无间断的意是等无间缘。于此，耳是与耳识相同并具足的生起之增上缘。声是所缘缘。无间断的意是等无间缘。同样，在意的期间，与此相关的作意是与意识相同并具足的生起之增上缘。法是所缘缘。无间断的意是等无间缘。如此，以三种缘，即等无间缘、所缘缘和增上缘，六识之聚相同并具足地生起。如此，对于内外生处的因缘善巧者，即称为善于生处。其中，何为缘起？何为善于缘起？答曰：缘起如下：以无明为缘生起行，以行为缘生起识，以识为缘生起名色，以名色为缘生起六处，以六处为缘生起触，以触为缘生起受，以受为缘生起爱，以爱为缘生起取，以取为缘生起有，以有为缘生起生，以生为缘生起老死以及忧愁、悲叹、苦恼、忧虑、扰乱等种种生起。
English
These are the twelve: the source of eye, the source of form, the source of ear, the source of sound, the source of nose, the source of smell, the source of tongue, the source of taste, the source of body, the source of touch, the source of mind, and the source of dharma. These are called the sources. Among them, what is being skilled in the sources? Here, the eye is the dominant condition for the arising of eye consciousness, being the same and complete with it. Forms are the objective condition. The uninterrupted mind is the immediately preceding condition. Here, the ear is the dominant condition for the arising of ear consciousness, being the same and complete with it. Sound is the objective condition. The uninterrupted mind is the immediately preceding condition. Similarly, during the period of mind, the attention related to it is the dominant condition for the arising of mind consciousness, being the same and complete with it. Dharma is the objective condition. The uninterrupted mind is the immediately preceding condition. Thus, with the three conditions, namely the immediately preceding condition, the objective condition, and the dominant condition, the six aggregates of consciousness arise in the same and complete manner. Thus, one who is skilled in the causes and conditions of the internal and external sources is called skilled in the sources. Among them, what is dependent origination? What is being skilled in dependent origination? It is said: Dependent origination is as follows: Conditioned by ignorance, actions arise. Conditioned by actions, consciousness arises. Conditioned by consciousness, name and form arise. Conditioned by name and form, the six sources arise. Conditioned by the six sources, contact arises. Conditioned by contact, feeling arises. Conditioned by feeling, craving arises. Conditioned by craving, grasping arises. Conditioned by grasping, becoming arises. Conditioned by becoming, birth arises. Conditioned by birth, old age and death arise, as well as sorrow, lamentation, pain, distress, and agitation.
Chinese
如是，那么这个巨大的苦蕴就会产生，即是说，对于感受、感受的缘故而生起贪爱、贪爱的缘故而生起执取的关联生起法精通的人是怎样的呢？仅仅是法就能使法显现，仅仅是法就能完全生起，仅仅是行就能引导行，这些也是从因中如实产生的，并且因为是缘起，所以是从未生起中生起的，生起之后世间也会变化，因此这些行是无常的。凡是无常的，都是具有生法、老法、病法、死法、忧愁、悲叹、痛苦、忧恼和扰乱之法的，这些也因为是具有生法和扰乱之间的法，所以是痛苦的。凡是痛苦的、不自在的、衰弱的，都是无我的。像这样以各种方式通达缘起之法，即是通达无常、通达痛苦、通达无我的人，就称为通达缘起。通达处与非处，应当了知是通达缘起的差别。其中的差别是：通达处与非处，就能了知不同的因。善业和非善业都有成熟的果报，善业成熟的果报是所喜爱的，非善业成熟的果报是不可喜爱的，像这样了知的人，就称为通达处与非处。对于这五处精通的人，简而言之，就是通达自相和通达共相的人。其中，通达蕴就显示了通达自相，其余的就显示了通达共相，这就是通达者的目标。那么，什么是清净烦恼的目标呢？
English
Thus, this great mass of suffering will arise, that is to say, what is the expert in the dependent origination of feeling, craving due to feeling, and clinging due to craving? It is that only phenomena make phenomena manifest, only phenomena completely arise, and only formations lead formations. These also arise truly from causes, and because they are dependently originated, they arise from what has not arisen before, and after arising, the world also changes, therefore these formations are impermanent. Whatever is impermanent has the nature of arising, aging, sickness, death, sorrow, lamentation, suffering, distress, and disturbance. These are also painful because they have the nature of arising and the nature between disturbance. Whatever is painful, unfree, and weak is selfless. In this way, whoever is skilled in understanding the dependent origination of phenomena as impermanent, as suffering, and as selfless is called an expert in dependent origination. Knowing what is possible and impossible should be understood as a distinction of being skilled in dependent origination. The distinction is that knowing what is possible and impossible allows one to know the different causes. Virtuous and non-virtuous actions have ripening results. The ripening result of virtuous actions is desirable, and the ripening result of non-virtuous actions is undesirable. Whoever knows this is called an expert in what is possible and impossible. To be skilled in these five places, in short, is to be skilled in one's own characteristics and skilled in general characteristics. Among them, being skilled in aggregates shows being skilled in one's own characteristics, and the rest show being skilled in general characteristics, which is the goal of the skilled. So, what is the goal of purifying afflictions?
Chinese
如是。 比如，欲界和第一禅，以及无所有处到非想非非想处之间的下地都是粗糙的，上地都是寂静的。 什么是粗糙性呢？ 粗糙性有两种：自性粗糙性和数量粗糙性。 什么是自性粗糙性呢？ 欲界的一切，即使在第一禅中也有五蕴，但在欲界中所行持的，都是极难获得，极痛苦，极短时，极低下，极恶劣的，这就是它们的自性粗糙性。 第一禅则不是这样，所以说它们极寂静，极殊胜。 什么是数量粗糙性呢？ 在欲界中所行持的色蕴，需要完全了解和断除的非常多，乃至识蕴也是如此，这就是数量粗糙性。 同样，对于上地也应各自了解自性粗糙性和数量粗糙性。 粗糙性，乃至从无所有处以下的上地，也应知下地以下都是极难获得，极痛苦，极短时，极低下，极恶劣的。 只有非想非非想处才是寂静的，因为上面没有更殊胜的地了。 总而言之，粗糙的意义就是过患的意义，哪个地过患最多，那个地就因过患而称为粗糙。 哪个地过患最少，那个地就因过患小而称为寂静。 这是世间人以世间道来对治烦恼的所缘，即视下地为过患、疾病、不成就和不安乐，而视上地为寂静，从欲界乃至无所有处之间的下地烦
English
Thus. For example, the desire realm and the first dhyana, and the lower grounds between the realm of nothingness and the realm of neither perception nor non-perception are coarse, and the upper grounds are peaceful. What is coarseness? There are two kinds of coarseness: essential coarseness and numerical coarseness. What is essential coarseness? All the desire realms, even though there are five aggregates in the first dhyana, whatever is practiced in the desire realm is very difficult to obtain, very painful to practice, very short-lived, very inferior, and very bad. This is their essential coarseness. The first dhyana is not like that, so they are said to be very peaceful and very excellent. What is numerical coarseness? The form aggregate practiced in the desire realm, which needs to be fully understood and abandoned, is very large, and so is the consciousness aggregate. This is called numerical coarseness. Similarly, for the upper grounds, one should understand the essential coarseness and numerical coarseness accordingly. Coarseness, even for the upper grounds below the realm of nothingness, one should know that the lower grounds are very difficult to obtain, very painful to practice, very short-lived, very inferior, and very bad. Only the realm of neither perception nor non-perception is peaceful, because there is no other more excellent ground above it. In short, the meaning of coarseness is the meaning of fault. Whichever ground has the most faults is called coarse because of its faults. Whichever ground has the least faults is called peaceful because of its small faults. This is the object of worldly people using the worldly path to overcome afflictions, that is, viewing the lower grounds as faults, diseases, unaccomplishment, and unhappiness, and viewing the upper grounds as peaceful, from the desire realm to the afflictions of the lower grounds between the realm of nothingness.
Chinese
那些已经被舍弃的染污，并非彻底断除，因为它们还会再次结合。以出世间道清净烦恼的所缘有四种。何为四种？即：圣谛苦、圣谛集、圣谛灭、圣谛道。何为圣谛苦？即：生苦、老苦、病苦、死苦、与不喜者相遇之苦、与所喜者分离之苦、所求不得之苦。总之，五取蕴皆是苦。何为圣谛集？即：导致再次存在的、伴随喜悦贪欲的、对彼彼事物极度欢喜的渴爱。何为圣谛灭？即：彻底断除所有这些渴爱。何为圣谛道？即：八支圣道。通过对黑白两方面所依之因果进行辨别，从而确立四圣谛。其中，苦谛是果，集谛是因，灭谛是果，道谛是应当获得和证触之因。苦谛犹如疾病之所在，是首先需要完全了解的。集谛犹如疾病的根源，是接下来需要断除的。灭谛犹如无病之境，是应当证触和现见的。道谛犹如药物，是应当依止、修习和反复实践的。这些苦，以其苦的意义，以及道与道之间的意义，是真实不虚、毫不颠倒和不被歪曲的，因此被称为“谛”。不以自性所
English
Those defilements that have been abandoned are not completely abandoned, because they will be connected again. The object of purifying afflictions by the transcendental path is of four kinds. What are the four? Namely: the noble truth of suffering, the noble truth of the origin, the noble truth of cessation, and the noble truth of the path. What is the noble truth of suffering? Namely: the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of meeting with the unpleasant, the suffering of separation from the pleasant, and the suffering of not getting what one wants. In short, the five aggregates of grasping are suffering. What is the noble truth of the origin? Namely: the craving that causes rebirth, is accompanied by joyful desire, and is exceedingly delighted in this and that. What is the noble truth of the cessation of suffering? Namely: the complete abandonment of all that craving. What is the noble truth of the path? Namely: the noble eightfold path. By distinguishing the causes and effects based on the dark side and the white side, the four truths are established. Among them, the truth of suffering is the result. The truth of the origin is the cause. The truth of cessation is the result. The truth of the path is the cause of what is to be attained and touched. The truth of suffering is like the location of a disease, which is the first thing that needs to be fully understood. The truth of the origin is like the source of the disease, which needs to be abandoned next. The truth of cessation is like the state of being without disease, which is to be touched and realized. The truth of the path is like medicine, which is to be relied upon, practiced, and repeated. These sufferings, with the meaning of suffering, and the meaning between the path and the path, are true and not false, not inverted and not distorted, therefore they are called "truth." Not by its own nature
Chinese
如果听闻并且见到这些，就能生起不颠倒的智慧，因此也称为真谛。为什么这些只是圣者们的真谛呢？因为圣者们以真实的视角，如实地知晓和见到这些真谛的本来面目，而凡夫们却不能如实地知晓和见到，所以称为圣者的真谛。对于凡夫来说，这些在法性上是真实的，但不是通过证悟而知，而对于圣者来说，两者都是真实的。其中，所谓的生之痛苦，是指在出生的时候，实际上是真实不虚的。出生本身并不是痛苦，而是痛苦的根源。同样，所谓的求不得苦，是指由于欲望而产生的身心痛苦的感受，欲望本身并不是痛苦，而是痛苦的根源，如前所述进行类比。总而言之，所谓的五取蕴是痛苦，是指以各种方式完全揭示了生等只是痛苦的痛苦。 其中，剩余的变苦和行苦，都是由五取蕴是痛苦本身来完全揭示的。像这样，这五取蕴具有三种感受，它们是如前所述的痛苦之痛苦的容器。而没有揭示的变苦和行苦，也应该被视为存在于这些之中。为什么呢？因为世尊只是用自己的语言完全揭示了痛苦之痛苦，而变苦和行苦是用不同的方式揭示的。像这样，对于痛苦之痛苦，圣者和凡夫都会同样地产生痛苦的认知，而且痛苦之痛苦是对于那些以前没有学习智慧的人来说，会产生厌离之心的原因，像这样。
English
If one hears and sees these, one will generate non-inverted wisdom, therefore it is also called truth. Why are these only the truths of the noble ones? Because the noble ones know and see these truths as they truly are from the perspective of truth, while ordinary people do not know and see them as they truly are, therefore they are called the truths of the noble ones. For ordinary people, these are true in nature, but not through realization, while for the noble ones, both are true. Among them, the so-called suffering of birth refers to the fact that at the time of birth, it is actually true and not false. Birth itself is not suffering, but the root of suffering. Similarly, the so-called suffering of not getting what one wants refers to the feeling of physical and mental suffering caused by desire. Desire itself is not suffering, but the root of suffering, and the analogy is made as before. In short, the so-called five aggregates of grasping are suffering, which means that it is completely revealed in various ways that birth and so on are only the suffering of suffering. Among them, the remaining suffering of change and the suffering of conditioning are completely revealed by the fact that the five aggregates of grasping are suffering themselves. In this way, these five aggregates of grasping, which have three kinds of feelings, are the containers of the suffering of suffering as described above. And the suffering of change and the suffering of conditioning that have not been revealed should also be regarded as existing in these. Why? Because the Bhagavan only fully revealed the suffering of suffering with his own words, while the suffering of change and the suffering of conditioning are revealed in different ways. In this way, for the suffering of suffering, both the noble ones and ordinary people will equally generate the cognition of suffering, and the suffering of suffering is the reason for generating aversion for those who have not studied wisdom before, like this.