瑜伽論記 3.205

3.205

第七、諸支相望，為三緣中，有十六番問答。謂由無知，於隨順諸行法中等者，基師釋：不善意行名隨順行，無明俱時為剎那等起故，名俱有覆障，由五惡見恣情放逸相應無知，此緣見起非親緣行故，與惡身語行為無間緣；或由身邊見等相應無知為無間緣親引諸行；若諸善行由無明引為久遠緣，由迷彼果起初二思後方起行故，成久遠滅緣建立當果，此說二行差別發果，亦得與善行為俱有緣，剎那等起非正發業故此不說，如是等義唯准應知。

Seventh, regarding the mutual relations of the links as the three conditions, there are sixteen rounds of questions and answers. In the passage beginning, "Namely, due to ignorance, among phenomena that conform to formations, etc.," Master Ji explains: Unwholesome mental formations are called conforming formations. Because they arise simultaneously in an instant with ignorance, they are called "coexistent obstructions." Ignorance associated with the five evil views, indulging desires, and negligence arises with views as conditions and does not directly condition formations; hence it serves as the immediately preceding condition for evil bodily and vocal formations. Or, ignorance associated with the view of selfhood, extreme views, and so forth serves as the immediately preceding condition that directly induces formations. If wholesome formations are induced by ignorance, it serves as a remote condition: because one is deluded about their fruition, one first gives rise to the initial two volitions, and only afterwards produces the formation; thus it becomes a long-ceased condition that establishes the future fruition. This explains the differentiation of the two formations in generating fruitions; [ignorance] can also serve as a coexistent condition for wholesome formations, but because its instantaneous co-arising does not directly initiate karma, it is not mentioned here. Meanings such as this should be understood accordingly.