瑜伽論記 15.470

15.470

次就相生以辨緣起緣生之相。此無明隨眠不斷有故者，此釋因、名緣起。彼無明纏有者，此名果、名緣生。此無明纏生故，彼諸行轉者，此就無明緣行以釋因、名緣起，果、名緣生。如是諸行種子不斷，諸行得生者，此就行種生行以釋緣起緣生。諸行生故，得有識轉者，由行生已熏識故種，引彼識種令其增長，此文就行緣識釋緣起緣生。如是所餘等者，例知如上。

Next, conditioned origination and conditioned arising are distinguished in terms of mutual generation. 'Because this latency (anuśaya) of ignorance continuously exists' explains the cause as named conditioned origination. 'The outburst (paryavasthāna) of that ignorance exists' explains the result as named conditioned arising. 'Because this outburst of ignorance arises, those volitional formations proceed' explains the cause as named conditioned origination and the result as named conditioned arising in terms of ignorance conditioning volitional formation. 'Because the seeds of such volitional formations are unbroken, volitional formations are able to arise' explains conditioned origination and conditioned arising in terms of volitional formation seeds giving rise to volitional formations. 'Because volitional formations have arisen, consciousness is able to proceed' explains conditioned origination and conditioned arising in terms of volitional formation conditioning consciousness, because when volitional formations arise, they perfuse the seeds of consciousness, inducing those consciousness seeds to grow. 'In the same manner, the remainder, etc.' is to be understood by analogy with the above.