Chinese
刹那刹那相续变化，就是衰老。这里将老死合为一个支分，是因为未老也有死亡，所以这样说。这样，十二支的习气安立在阿赖耶识上，未显现以及种子完全成熟，十二支显现，对于这两者都要了解。第二，关于经文的意义，分为：弥勒菩萨的论著《中边分别论》的经文安立后解说，以及世亲论师的论著词句安立后解说两种。第一种又分为三个要点，第一要点是通过十一种分类来阐述：有情众生因为无明遮蔽了如实之实相的智慧，所以恒常痛苦和烦恼。而且，如实之智慧是菩萨圣者们的等持智慧，其后得清净者，也包含在其中。除此之外，闻思修三者的无谬智慧，也因为与如实之智慧相顺应，所以应知只是与如实之智慧相顺应而已。行之支分是，在阿赖耶识之上，善业和非善业，以及不动行等的六种习气，或者说播下种子，也使众生烦恼。识之支分是，如所播种一般，引导至生处，也使之烦恼。识分为因之识和果之识两种，第一种是，行在识上播下种子后，识转变的部分，因此如果以三世圆满的角度来说，在入胎之前，是因之识的相续，从此生出果之识，进入父母的精血之中，引导至生处。因此，引导至生处，是直接说明果之识，同样，行之因缘所生的识，也是因之识，行之作用。
English
Aging is the continuous change from moment to moment. Here, aging and death are combined into one branch because there is death even without aging, so it is said that way. Thus, the habits of these twelve branches are established on the Alaya consciousness, and from the non-manifestation and the complete maturation of the seeds, the manifestation of the twelve branches occurs, and both of these should be understood. Secondly, regarding the meaning of the text, it is divided into: explaining the text of Maitreya Bodhisattva's treatise "Distinguishing the Middle from the Extremes" after establishing it, and explaining the words of Vasubandhu's treatise after establishing them. The first one is further divided into three key points, the first key point is to explain through eleven classifications: sentient beings are constantly suffering and afflicted because ignorance obscures the wisdom of the true reality. Moreover, the wisdom of true reality is the Samadhi wisdom of the Bodhisattvas, and those who attain purity after that are also included in it. Apart from that, the unerring wisdom of hearing, thinking, and meditating is also in accordance with the wisdom of true reality, so it should be known as merely in accordance with the wisdom of true reality. The branch of action is that on the Alaya consciousness, the six kinds of habits of meritorious and non-meritorious actions, as well as immovable actions, or sowing seeds, also cause suffering to sentient beings. The branch of consciousness is that, as the seeds are sown, it leads to the place of birth, and also causes suffering. Consciousness is divided into two types: the consciousness of cause and the consciousness of effect. The first one is that after the action sows seeds on the consciousness, it is the part where the consciousness changes. Therefore, if we consider it from the perspective of the completion of the three times, just before entering the womb, it is the continuum of the consciousness of cause, and from this, the consciousness of effect arises, entering into the sperm and blood of the parents, leading to the place of birth. Therefore, leading to the place of birth is directly explaining the consciousness of effect, and similarly, the consciousness born from the cause of action is also the consciousness of cause, the function of action.
Chinese
正因为立即产生了因的识。因为识的缘故而有名色，也是从果的识中，产生名色支。这样的话，从因的识中，产生果的识，又从那果的识中产生名色，如果认为这样就成了十二缘起支，那不是的，因为因果的二识，在形相、作用和种类上都是相同的，所以归纳为十一支。名色支，是为了执持一切同类的身体，使众生烦恼。那也是执持同类身体的方式是，识已进入精血二者的中间，这就是名色支最初形成的时候，那也是那个有情一生所执持的身体的最初，在那期间如果没有违缘等的损害，一生所有的身体都是从那同类中产生的。六处支，是为了使诸根完全圆满，使众生烦恼。那也是胎中的五个阶段完全圆满后，眼、耳、鼻、舌、身、意的诸根依次圆满。触支，是从境、根、识三者聚合中，为了完全断定境是可意、不可意还是中庸，使众生烦恼。受支，是从境、根、识三者聚合上，在完全断定境的触产生之后，为了亲近享受苦乐舍三种感受，使众生痛苦。爱是为收集后世的再生，使众生烦恼，那也是因为贪爱执着苦乐舍三种感受，所以能收集未来将要产生的有。取支，是为了使后世的再生接近成就，使众生烦恼。有支，就像取使后世的再生接近成就一样，做了成为那原因的业，所以明显趋向后世的再生。
English
It is precisely because the consciousness of the cause arises immediately. Because of the condition of consciousness, what is called name and form also arises from the consciousness of the result, hence the limb of name and form arises. If it is thought that in this way, from the consciousness of the cause, the consciousness of the result arises, and from that, name and form arise, wouldn't that become twelve limbs of dependent origination? That is not so, because the two consciousnesses of cause and result are the same in form, function, and kind, therefore they are included in eleven limbs. The limb of name and form is to afflict beings because it holds all bodies of the same kind. That is, the way to hold a body of the same kind is that when consciousness has already entered the middle of sperm and blood, that is when the limb of name and form is first formed, and that is the beginning of the body that that sentient being holds for its entire life. If there is no harm from adverse conditions etc. in the meantime, all the bodies of that lifetime arise from that same kind. The limb of the six sense sources is to afflict beings because it makes the faculties completely perfect. That is, after the five stages in the womb are completely perfected, the faculties of eye, ear, nose, tongue, body, and mind are gradually perfected. The limb of contact is to afflict beings because, from the aggregation of object, faculty, and consciousness, it completely determines whether the object is pleasing, unpleasing, or neutral. The limb of feeling is to cause beings to suffer because, from the aggregation of object, faculty, and consciousness, after contact that completely determines the object has arisen, one closely enjoys the three feelings of pleasure, pain, and equanimity. Craving is to afflict beings because it collects future rebirths, and that is because craving and clinging to the three feelings of pleasure, pain, and equanimity collects the existences that will arise in the future. The limb of grasping is to afflict beings because it brings future rebirth closer to accomplishment. The limb of becoming, just as grasping brings future rebirth closer to accomplishment, by doing the actions that become the cause of that, one clearly moves towards future rebirth.
English
Because it has been done, beings are afflicted. The two limbs of birth and old age are: Because it is suffering, beings are afflicted. Although these two are spoken of in summary, birth is the suffering of dependence, because all other sufferings arise in dependence on taking birth. Old age, death, lamentation, and so on, the other aggregates of suffering, are called the suffering of dependence, because they depend on birth. Thus, these eleven divisions show the arrangement of the twelve limbs that are completed in the three times. That is, by way of a mere example, a person's ignorance is associated with the thought of wanting oneself to be good, aroused by the roots of virtue that are without attachment, without hatred, and without delusion, and takes the vows of the eight-limbed moral discipline. On the basis of the all-ground consciousness that is properly maintained, the habit of becoming a human being is completely established. Thus, when it is established, the aspect of the consciousness itself that is completely transformed is the consciousness of the causal time. Thus, the limbs of ignorance, action, and consciousness are the first life. The consciousness of the previous causal time has lasted for a long time, and has also been completely matured by other conditions. Having completely abandoned the first life of that very human being, the intermediate state is the consciousness of the causal time. From then on, from the union in the womb to being led to the place of birth, it is the consciousness of the result. The consciousness of the result is complete up to the point where consciousness has already entered into the middle of the father's and mother's sperm and blood. It is the beginning of the limb of name and form. From then until the six senses have not arisen, it is the limb of name and form. From then on, from the beginning of the arising of the six senses, having been born from the womb, until one is able to clearly enjoy objects, it is the limb of the six senses. From then on, from the repeated occurrence of contact, the union of the three objects, faculties, and consciousness, from the cause of the three feelings of pleasure, pain, and indifference, until one knows what to accept and reject, it is the limb of contact. From knowing that,
Chinese
直到能够进行性行为为止，是感受支。之后，对快乐、痛苦、中庸三种境产生执着和贪欲，是爱支。然后，孩子变得强壮，为了获得享乐的境，仅仅是想要从事各种各样的行为，是取支。之后，从事与自己同类的各种各样的行为，是有支。这样，爱、取、有这三者，也是在许多未来的轮回中结生之种子。之后，完全舍弃中阴身，直到第三世的胎中结生为止，是先前有支的延续，正在胎中结生是生支。从结生之后开始，整个第三世是老死支。第二点，归纳为三类烦恼和两类烦恼。第一种是无明、爱、取三种是烦恼的遍行烦恼。行和有二者是业的遍行烦恼。其余七个是生的遍行烦恼。如《俱舍论》所说：三烦恼与二业，七支是果报。怙主龙树也说：初八九是烦恼，二和十是业，其余七是痛苦。如是所说。第二种归纳为两种烦恼，即因的遍行烦恼和果的遍行烦恼。无明、行、爱、取、有，这些被业和烦恼所摄持的，是因的遍行烦恼，其余七个是果的遍行烦恼。第三点，显示了七种遍行烦恼。两世圆满之缘起的安立是：颠倒的因，播种的因，引导的因，执取的因，断除的因，摄集的因，出生的因，共有七种。第一种是无明支。
English
Until one is able to engage in sexual activity, it is the branch of feeling. Then, attachment and desire arise for the three realms of pleasure, pain, and equanimity, which is the branch of craving. Then, the child becomes strong, and for the sake of obtaining objects of enjoyment, merely wanting to engage in various kinds of actions is the branch of grasping. Then, engaging in various kinds of actions that are in accordance with one's own kind is the branch of becoming. Thus, these three, craving, grasping, and becoming, also plant the seeds for connecting to many future rebirths. Then, having completely abandoned the intermediate state, until the moment of conception in the womb of the third life, it is the continuation of the previous branch of becoming, and being conceived in the womb is the branch of birth. From the moment of conception onwards, the entire third life is the branch of aging and death. The second point is to summarize into three kinds of afflictions and two kinds of afflictions. The first is that ignorance, craving, and grasping are the pervasive afflictions of affliction. Action and becoming are the pervasive afflictions of karma. The remaining seven are the pervasive afflictions of birth. As the Abhidharmakosha says: 'Three afflictions and two karmas, seven branches are the result.' The protector Nagarjuna also said: 'The first, eighth, and ninth are afflictions, the second and tenth are karma, the remaining seven are suffering.' As it is said. The second is to summarize into two afflictions, namely the pervasive affliction of cause and the pervasive affliction of effect. Ignorance, action, craving, grasping, and becoming, these that are encompassed by karma and affliction, are the pervasive affliction of cause, and the remaining seven are the pervasive affliction of effect. The third point is to show the seven kinds of pervasive afflictions. The establishment of the dependent origination of the completion of two lives is: the cause of inversion, the cause of planting, the cause of leading, the cause of grasping, the cause of cutting off, the cause of gathering, and the cause of birth, there are seven. The first is the branch of ignorance.