瑜伽師地論略纂 4.68

4.68

「又由福業，生欲界人天」等者，此三皆據引業得果。即順生受業、順後受業唯感引業，通引、滿業方名行支。發此無明，名無明支。潤此愛、取，名愛、取支。此業所集，名識等五種。此六所轉，方名有支。此有，生招，名生、老支。即顯一切現受業、別助當業皆非行支，不爾，福業應生五趣，此卷前說福業者，謂感欲界善趣異熟，及順五趣異熟等故。此義廣如《成唯識》說。由此彼業能所發，能所集，能所潤，能所生，皆非十二緣起支攝。

Regarding 'Furthermore, by meritorious karma, one is born among humans and devas of the desire realm' and so on: these three are all stated based on projecting karma obtaining its fruit. That is, karma to be experienced in the subsequent rebirth and karma to be experienced in later rebirths are exclusively projecting karma; only when both projecting and completing karma are included are they designated as the link of formative predispositions. The ignorance that generates this is called the link of ignorance. The craving and grasping that moisturize this are called the links of craving and grasping. What is accumulated by this karma is called the five seeds beginning with consciousness. What is transformed by these six is only then designated as the link of existence. What is summoned by this existence through birth is called the link of birth and aging[-and-death]. This shows that all karma to be experienced in the present life and particular auxiliary karma for future [lives] are not the link of formative predispositions; were it not so, meritorious karma would lead to rebirth in the five destinies, whereas earlier in this fascicle it was said that meritorious karma brings about maturation in the good destinies of the desire realm, and conforms to maturation in the five destinies, etc. This meaning is extensively explained in the Vijñaptimātratāsiddhi. Therefore, that which generates or is generated by, that which accumulates or is accumulated by, that which moisturizes or is moisturized by, and that which produces or is produced by that [other] karma, are all not included within the twelve links of dependent origination.