瑜伽師地論略纂 4.65

4.65

又於現在生、老支中，因識、名識色生果相顯，故說其名，非色等支在現在世。九十三中，識為所依，說識業與異熟果；今說能依，故言名色業與異熟果。總別異熟，能依、所依別故。　「由必依託六依轉」者，即名色中所攝六根。　「是故經言名色緣識」者，此依菩薩逆觀苦、集，至識、名色更互為緣；觀諦既周，見互為緣畢，故觀苦、集至識乃止。如九十三廣釋。

Furthermore, within the present link of birth and aging[-and-death], because the causal consciousness and the fruit produced by consciousness and name-and-form are apparent, their names are spoken of, not that the links of form, etc., exist as separate entities in the present lifetime. In [fascicle] ninety-three, consciousness is the basis, and it is said that 'the karma of consciousness gives rise to the result of maturation'; here, speaking in terms of that which is based [upon it], it is said that 'the karma of name-and-form gives rise to the result of maturation.' This is because general and particular maturations, as well as the supported and the support, are distinct. Regarding 'because they necessarily operate relying on the six supports': this refers precisely to the six sense faculties included within name-and-form. Regarding 'Therefore, the sūtra states: Name-and-form is conditioned by consciousness': this refers to the bodhisattva's reverse contemplation of suffering and origination, reaching up to consciousness and name-and-form as mutually conditioned; when the contemplation of the truths was complete and the mutual conditionality was fully perceived, the contemplation of suffering and origination stopped at consciousness. This is extensively explained in [fascicle] ninety-three.