瑜伽論記 8.164

8.164

第二復次，意即愛支望取支為因，愛支望有支為集能集諸業故，即愛支令生支現在前名起，即愛支能遂引老死支現在前名遠緣，景解第二復次云：於十二支中知愛是取因故名因，此愛非直是其取因復能招集取所生有，恐濫三有故，今舉取為因之有，故云即以其取為因有故，又愛能起當來生支，生支從有支起，舉有取生，故云有為上首，當來生此愛，又能引發老病死等，故名為緣，舉生為緣意望所生老病死等以為緣義。

In the second repetition, the meaning is that the branch of craving is the cause in relation to the branch of grasping; the branch of craving is origination in relation to the branch of existence because it can accumulate various karmas; the branch of craving causes the branch of birth to manifest at present, which is called 'arising'; the branch of craving is able to sequentially induce the branch of aging and death to manifest at present, which is called the 'remote condition.' Jing's explanation of the second repetition says: "Within the twelve branches, knowing craving to be the cause of grasping is called 'cause.' This craving is not merely the cause of grasping, but can further gather the existence produced by grasping. Fearing it might be conflated with the three existences, it now presents the existence that has grasping as its cause; thus it says, 'because of the existence having that grasping as its cause.' Furthermore, craving can give rise to the future branch of birth, and the branch of birth arises from the branch of existence; presenting existence takes birth; therefore, it says, 'with existence being foremost, future birth.' This craving can also induce and generate aging, illness, death, and so forth, hence it is called 'condition'; presenting birth as a condition intends the meaning of condition in relation to the produced aging, illness, death, and so forth."