瑜伽師地論略纂 15.47

15.47

「諸有隨生何界地等，當知有支即此所攝」等者，備師云：此有支望當生處判，即屬當生處繫。此唯有支一支，非十二支緣起支。景師：此通以果攝因者，生此一地，生老現前，能感此十因隨果亦此一地繫。若爾，即知無明下界者不發上界業。業、煩惱、事三攝支中，與《對法》、《緣起經》相違，如《對法抄》會。　「愛、取名發起」者，起之言生，能發生有，愛、取亦名發起，非發業煩惱。

Regarding 'Whatever realm or bhūmi one is born into, one should know that the existence-limb is subsumed therein,' etc.: Master Bei says: This existence-limb is judged with respect to the place where one will be born, and thus belongs to the bondage of the place where one will be born. This is solely the single limb of existence, not the twelve limbs of pratītyasamutpāda. Master Jing says: This generally subsumes cause by means of effect; being born into this one bhūmi, when birth and aging are present, the ten causes capable of inducing this follow the effect and are also bound to this one bhūmi. If so, then one knows that ignorance of a lower realm does not generate karma of an upper realm. In subsuming the limbs under the three—karma, affliction, and thing—it contradicts the Abhidharma[-samuccaya] and the Pratītyasamutpāda-sūtra; this is harmonized as in the Commentary on the Abhidharma[-samuccaya]. Regarding 'craving and grasping are called initiators': 'initiate' means produce; they are capable of producing existence; craving and grasping are also called initiators, not the afflictions that initiate karma.