俱舍論記 9.111

9.111

「即此懸遠至說名遠續」者，即此分位緣起隔遠相續，名為遠續。此約後及不定說。故《正理》云「遠續緣起，謂前後際有順後受，及不定受業、煩惱故，無始輪轉。應知四種緣起差別者，剎那緣起，謂同一剎那相望而說。若據前解，唯是有情、有漏；若據後師，亦通非情、無漏。餘三緣起皆據前後相望說也。就中連縛，通情非情、有漏無漏。分位、遠續，唯是有情、有漏。若連縛，前後剎那無間相隣連縛相續。若分位，據十二分位無間相續生及不定說也。若遠續，據分位中後及不定說也。」

[On] "This very [sequence], extended far apart [...] up to: is called far-reaching continuity": It is this very dependent origination in states, when continuous across a long interval, that is called 'far-reaching continuity'. This is stated in terms of karma and afflictions to be experienced in subsequent lives and of indefinite [timing]. Hence the Nyāyānusāra says: 'Far-reaching continuous dependent origination means the beginningless transmigration caused by karma and afflictions whose retribution is experienced in subsequent lives or whose retribution is indefinite. One should know that regarding the distinctions among the four kinds of dependent origination: instantaneous dependent origination is stated in reference to the very same single instant. According to the former explanation, it applies solely to sentient beings and is sāsrava; according to the latter master, it also extends to the non-sentient and to the anāsrava. The remaining three kinds of dependent origination are all stated in reference to before and after. Among them, the connected extends to the sentient and non-sentient, the sāsrava and the anāsrava. The states and the far-reaching continuity apply solely to sentient beings and are sāsrava. As for the connected, it is the uninterrupted, adjacent, connected continuity of preceding and succeeding instants. As for the states, it is stated in terms of the uninterrupted continuity of the twelve states through birth and indefinite [karma]. As for the far-reaching continuity, it is stated in terms of subsequent and indefinite [karma] within the states.'