瑜伽論記 3.100

3.100

又由福業生欲界人天等者，此三皆據引業得果即順生受業，順後受業唯感引業，通引滿業方名行支，發此無明名無明支，潤此愛取名愛取支，此業所集名識等五種，此六所轉方名有支，此有生招名生老死，則顯一切順現受業別助當業皆非行支，不爾福業應生五趣，此卷前說福業者，謂感欲界趣異熟及順五趣異熟等故，此義廣如成唯識說，由此彼業能所發能所集能所潤能所生皆非十二緣起攝。

Regarding 'Furthermore, by meritorious karma one is born among humans and devas of the desire realm' and so on: these three all refer to initiating karma obtaining its fruit, which is karma to be experienced in the subsequent rebirth. Karma to be experienced in later lives only induces initiating karma; only when running through initiating and completing karma is it called the link of karmic formations. The ignorance that initiates this is called the link of ignorance; the craving and grasping that moisten this are called the links of craving and grasping; what is collected by this karma is called the five seeds of consciousness and the rest; when these six are transformed, they are then called the link of becoming; what is produced and summoned by this becoming is called birth, old age, and death. This reveals that all karma to be experienced in the present life that separately aids future karma is not the link of karmic formations. Were it not so, meritorious karma should produce rebirth in all five destinies; earlier in this fascicle, it was said that meritorious karma refers to karmic maturation that induces the desire realm destiny and accords with the karmic maturation of the five destinies, and so forth. This meaning is extensively explained in the Vijñaptimātratāsiddhi. Consequently, that which those karmas can and do initiate, can and do collect, can and do moisten, and can and do produce, are not subsumed within the twelve links of dependent arising.