Yogācārabhūmi Śāstra, Volume 92, Section on Causes and Conditions

(1) Original text: 即于现法中说。无明为缘故行生。行为缘故识生。此识于现法中名为因识。能摄受后生果识故。又总依一切识。说名六识身。又即此识。是后有名色种子之所随逐。此名色种子。是后有六处种子之所随逐。此六处种子是后有触种子之所随逐。此种子触是后有受种子之所随逐。如是总名于中际中后有引因。应知由此能引识。乃至受一期身。

Explanation: Among all presently existing dharmas, it is said that because ignorance is the condition, volitional formations arise; because volitional formations are the condition, consciousness arises. This consciousness, among presently existing dharmas, is called the causal consciousness, meaning that this consciousness is the cause which, after karmic actions are performed, can draw forth the retributive consciousness of future lives. Furthermore, when all the consciousnesses that depend entirely on the six sense-object realms are spoken of collectively, this consciousness is called the six consciousness bodies (ṣaḍ-vijñāna-kāya). This six consciousness bodies is pursued by the seeds that can give rise to the name-and-form of future lives, meaning that the seeds of future name-and-form are what the six consciousness bodies leave behind after performing karmic actions; after the six consciousness bodies perform karmic actions, the seeds of future name-and-form come into existence, and from these seeds there will be the name-and-form of future lives. These seeds of name-and-form are in turn pursued by the seeds of the six sense bases of future lives, meaning that the seeds of the six sense bases upon future name-and-form exist in dependence on the seeds of name-and-form.

And the seeds of the six sense bases are in turn pursued by the seeds of contact of future lives, meaning that the seeds of contact upon future name-and-form exist in dependence on these seeds of the six sense bases. The seeds of contact are in turn what the seeds of feeling upon future name-and-form depend on; the seeds of feeling exist in dependence on the seeds of contact. Thus, speaking of this consciousness as a whole, in this present life it becomes the initiating cause for the arising of future name-and-form; therefore one should know that by means of this consciousness which can draw forth future name-and-form, a physical body for one lifespan of life is received.

Original text: 故由先异熟果愚。引后有已。又由第二境界所生受果愚故。起缘境界受爱。由此爱故。或发欲求。或发有求。或执欲取。或执见戒及我语取。由此爱取和合资润。令前引因转名为有。即是后有生因所摄。从此无间命既终已。随先引因。所引识等。受最为后。此诸行生或渐或顿。

Explanation: Therefore, because of the delusion regarding the vipāka retributive fruit of past lives, the threefold existence of future lives is drawn forth; the fruit is the five-aggregate body that is the karmic result of actions performed, and the vipāka matures in future lives. After the existence of future lives has arisen, then because the feeling produced upon contact with sense objects is also deluded, feeling and craving arise conditioned on sense objects. Because of craving for sense objects, the five-aggregate body either gives rise to desire seeking for sense objects, or gives rise to craving for the dharmas of existence in the three realms, or clings to the grasping of craving for sense objects, or clings to the grasping of the view of self, or clings to the grasping of observances and vows (śīlavrataparāmarśa), or clings to the grasping of the assertion of a self of the body. Through the combined nourishment and moistening of such craving and grasping, the name of the initiating cause of the six consciousness bodies of the previous life is transformed into the existence of future lives; craving and grasping thus become the cause for the arising of the threefold existence of future lives. From this point, after the continuity of life is interrupted without interval and the lifespan comes to an end, following the initiating cause of past lives, the consciousness and so forth that were drawn forth—feeling comes last. The arising of these karmic formations occurs either gradually or instantaneously.