瑜伽師地論略纂 4.125

4.125

六、諸支相望為緣之中有四：一、次第為緣；二、釋有支；三、問業用多小；四、問為緣寬狹。　「謂由無知，於隨順諸行法中」等者，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。此說二行差別發義。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，准應知。

Sixth, in examining how the various links serve as conditions for one another, there are four points: 1. serving as conditions in successive sequence; 2. explaining the link of existence; 3. inquiring whether karmic activity is large or small; 4. inquiring whether the scope of being a condition is broad or narrow. Regarding "Due to ignorance, with respect to phenomena that conform to formations...": unwholesome mental formations are called conforming formations. Because they arise simultaneously in the same moment as ignorance, it is called a co-arising obstruction. Ignorance associated with the five evil views and unrestrained indulgence arises conditioned by these views, not directly conditioned by formations; hence it serves as the immediately antecedent condition for unwholesome bodily and verbal formations. Alternatively, ignorance associated with the view of selfhood, extreme views, and so forth serves as the immediately antecedent condition that directly induces the various formations. If wholesome formations are induced by ignorance, it serves as a remote condition: through delusion regarding their fruits, the first two volitions are aroused, and only afterward are the formations aroused; thus it constitutes a condition whose cessation is remote, establishing future fruits. This explains how the two kinds of formations are differentially aroused. It can also serve as a co-arising condition with wholesome formations, arising simultaneously in the same moment, but since it is not the primary instigation of karma, it is not mentioned here. Similar meanings should be understood in accordance with this.