瑜伽論記 3.166

3.166

依剎那義釋者，簡大眾部、化地部等緣起是無為，亦遮正量部一期四相義，眾緣過去而不離等者，若依分位前十支為緣後二支為起，前支具因緣等四，雖復剎那滅入過去，種在身中而不捨離故依自身後果生起，或十二支前一一為緣一一為起。

Regarding "explaining according to the meaning of momentariness": this excludes the Mahāsāṃghika, Mahīśāsaka, and others [who hold that] dependent origination is unconditioned, and also refutes the Saṃmatīya doctrine of the four characteristics over a single period. Regarding "the various conditions have passed away yet are not separated," and so on: if based on sequential states, the first ten branches are conditions and the latter two branches are the arisings; the preceding branches possess the four [conditions], such as the causal condition, and although they have ceased momentarily and entered the past, their seeds remain in the body and are not discarded, so that relying on one's own body subsequent fruits arise. Alternatively, among the twelve branches, each preceding one is a condition and each succeeding one is an arising.