瑜伽師地論略纂 4.117

4.117

「如受等力故，於相似境或求和合，或求別離」者，謂受境與愛境相似。於樂受境愛求和合，於苦受境愛求別離，名相似境，故說愛以受支為緣。無明但於內外二受生滅等相不如實知，不能制心，而起不了行相。愛不親順，不說為緣。若疎由迷而起愛者，亦有緣義，非如受親，故論說緣。

Regarding 'By the force of feeling and so forth, toward similar objects one either seeks union or seeks separation': the object of feeling is similar to the object of craving. Toward the object of pleasant feeling, craving seeks union; toward the object of painful feeling, craving seeks separation; this is called a similar object. Thus craving is said to have the factor of feeling as its condition. Ignorance merely fails to know truly the characteristics of arising and ceasing of internal and external feelings, cannot control the mind, and gives rise to uncomprehending aspects; it does not directly conform to craving, so it is not spoken of as its condition. If one distantly gives rise to craving through delusion, it also has the sense of being a condition, but it is not as direct as feeling; therefore, the treatise speaks of [feeling as] the condition.