Chinese
又因为是从各自的种子因中产生。如果说，无明等其他的缘是无意义的。不是的，因为这样十二支仅仅是辨别产生之因，不是的，那么是什么呢？因为是行使烦恼之因的时候。否则，世尊说以无明为缘而有行，无明仅仅是它的缘，怎么能理解呢？因为还有根、境和作意等其他的缘。因此，福德等的行是烦恼的缘，除了无明之外没有其他的。因此，无明作为行的缘，对于其他，无明是从自己的习气之外，没有其他的烦恼自性之生因，然而仅仅是从自己的习气中生出烦恼的自性。如果这有其他的烦恼之缘，那么，这是被突如其来的缘所烦恼，并且不是自性生为烦恼的自性，所以，会变成不是烦恼。如果说，经中不是说常乐等不如理作意是无明的缘吗？那些仅仅是增长无明的缘，但不是烦恼的缘。那些也是被无明所烦恼，因为不是自性烦恼。这样，无明是使十二缘起支成为烦恼之性的最初之因，因此被显示为第一支。为什么衰老和死亡被显示为最后的支分呢？因为烦恼和业的烦恼二者的结果仅仅是到此为止最终的缘故。譬如，外部种子的能力在没有穷尽之前，从苗芽到树干，从树干到花和果实等，越来越增长，最终成熟果实而达到最终，当果实
English
Also, because it arises from the cause of each of its own seeds. If you say that other conditions such as ignorance are meaningless, it is not so, because these twelve branches are not merely examining the cause of production, but what is it? Because it is the time to practice the cause of affliction. Otherwise, how can it be understood that the Blessed One said that action arises from the condition of ignorance, and that ignorance alone is its condition? Because there are other conditions such as sense organs, objects, and attention. Therefore, actions such as merit are the cause of affliction, and there is no other than ignorance. Therefore, ignorance is the condition of action, and for others, ignorance is from one's own habits, and there is no other cause of the nature of affliction, but only from one's own habits does the nature of affliction arise. If there is another cause of affliction, then, this is afflicted by a sudden cause, and because it is not naturally born as the nature of affliction, it will become non-affliction. If you say, isn't it said in the sutra that improper attention to permanence and happiness is the cause of ignorance? Those are merely the cause of increasing ignorance, but not the cause of affliction. Those are also afflicted by ignorance, because they are not naturally afflicted. Thus, ignorance is the initial cause of making the twelve branches of dependent origination into the nature of affliction, and therefore it is shown as the first branch. Why are aging and death shown as the last branch? Because the result of the two afflictions of affliction and karma is only the ultimate end. For example, the power of external seeds, as long as it is not exhausted, from the sprout to the trunk, from the trunk to the flower and fruit, etc., increases more and more, and finally matures the fruit and reaches the ultimate end, when the fruit
Chinese
当成熟达到极致之时，就像种子之力完全耗尽，不会再产生其他果实一样，只要先前业的习气之力没有耗尽，就不会最终达到老死的支分。当老死达到极致之时，由于使成熟之业的力量完全耗尽，就没有能力产生其他果实，因此老死被放在了最后。即使如此，也不会有不修道也能毫不费力解脱的过失，因为其他的业习气被贪爱的因缘滋养，以便与其他成熟相连接。那么，这十二支分在何时才能圆满呢？它们会在三世中圆满，不会更多或更少。例如，无明、行和识都在前世圆满，因为它们是产生轮回的原因，而且业力积累后立即成就轮回是不可能的。名色到受之间在中阴期圆满，因为它们是成熟的自性。爱、取、有三者也在今生圆满，因为它们是成熟的因缘。生和老死在来世圆满，因为今生的终结是有，并且从那个因缘产生生，而且从生的因缘也产生老死。其中，最初的两个生不一定连续产生，因为现在的名色可能是由百劫之前的无明和行所产生的。如果是由生而感受的业的成熟，那么最初的两个生也可能连续产生。最后的两个生必定是连续产生的，也就是说，来世的生和老死都是由今生的有作为因缘而产生的。因此，今生的生和老死与今生的名色等并非一次性的缘起，因为它们不是由今生的爱、取、有等作为因缘而产生的。
English
When maturity reaches its ultimate point, just as the power of a seed is completely exhausted and no other fruit can be produced, so long as the power of the habitual tendencies of previous actions is not exhausted, one will not ultimately reach the branch of old age and death. When old age and death reach their ultimate point, because the power of the action that causes maturation is completely exhausted, there is no ability to produce other fruits, therefore old age and death are placed last. Even so, there is no fault of being liberated effortlessly without practicing the path, because other habitual tendencies of actions are nourished by the cause of craving, in order to connect with other maturations. So, when will these twelve branches be completed? They will be completed in three lifetimes, no more or less. For example, ignorance, action, and consciousness are all completed in the previous life, because they are the cause of producing rebirth, and it is impossible for rebirth to be accomplished immediately after accumulating karma. Name and form up to feeling are completed in the intermediate state, because they are the nature of maturation. Craving, grasping, and existence are also completed in this life, because they are conditioned by maturation. Birth and old age and death are completed in the next life, because the end of this life is existence, and from that cause birth is produced, and from the cause of birth also arises old age and death. Among them, the first two births are not necessarily produced continuously, because the present name and form may be produced by ignorance and action hundreds of eons ago. If it is the maturation of karma that is experienced after birth, then the first two births may also be produced continuously. The last two births must be produced continuously, that is, the birth and old age and death of the next life are produced by existence as the cause in this life. Therefore, the birth and old age and death of this life are not a one-time dependent origination with the name and form of this life, because they are not produced by craving, grasping, and existence as the cause in this life.