瑜伽師地論略纂 4.126

4.126

「行與識為俱有緣」者，異性招集故。現行行望次後識種為無間緣，非種子行，恒俱有故。識望名色等，皆依現行當果位說。不爾，唯應有俱有緣。　受望愛為久遠滅緣，謂由受境後起愛，潤當來果生，故名建立當來難解脫等。　愛望取為俱有緣。云「由貪俱行，於隨順取法中欲樂安立」者，謂愛與能取實不同時，所取、所為取，取之因緣與愛俱有，故愛望取成俱有緣。　取望有為三緣。　「又能引發彼果功能，為久遠緣」者，此望初生，非後相續。將死我愛望諸界初起時，有隔正死一念，故為久遠緣。　有望生為三緣。云「熏發彼種子」者，由昔業熏識等種故，今名為有，而生現果，故成俱有。　「雖久遠滅而果轉」者，如初潤有望初生果轉故，成久遠滅引發緣，隔正死時故。

Regarding "Formations serve as a co-arising condition for consciousness": this is because they attract and gather differing natures. An active formation serves as an immediately antecedent condition for the immediately subsequent seed of consciousness; it is not seed formations, because they are constantly co-arising. Consciousness in relation to name-and-form and the rest is spoken of entirely in terms of the stage of the active future fruit. If this were not so, there would only be a co-arising condition. Feeling in relation to craving serves as a condition whose cessation is remote; that is, because craving arises after feeling an object, moistening the arising of future fruits, it is said to establish future difficult liberations and so on. Craving in relation to grasping serves as a co-arising condition. When it states, "Accompanied by greed, delight and desire are established in phenomena that conform to grasping," this means: although craving and the capable grasper are not actually simultaneous, that which is grasped, that for which one grasps, and the cause-and-condition of grasping are co-existent with craving; therefore craving serves as a co-arising condition for grasping. Grasping in relation to existence serves as three conditions. Regarding "Furthermore, its capacity to induce that fruit serves as a remote condition": this is said in relation to initial birth, not the subsequent continuation. When self-craving on the verge of death relates to the initial arising of the various realms, there is an interval of the single moment of actual death; therefore it serves as a remote condition. Existence in relation to birth serves as three conditions. When it says "perfumes and arouses those seeds": because past karma perfumed the seeds of consciousness and so forth, it is now termed existence, and it produces the present fruit; therefore it constitutes a co-arising condition. Regarding "Although it has ceased long before, its fruit transforms": just as existence at the initial moistening relates to the transformation of the initially born fruit, it constitutes an inducing condition whose cessation is remote, because it is separated by the time of actual death.