Yogācārabhūmi-śāstra, Volume Nine (The Twelve Links of Dependent Origination)

（二）Original text: 如是于现法中。无明触所生受为缘故爱。爱为缘故取。取为缘故有。有为缘故生。生为缘故老病死等。诸苦差别。或于生处次第现前。或复种子随逐。应知如是于中际中。无明缘行等。受缘爱等。为因缘故。后际诸行生。

Explanation: After the formations of future lives come forth, in the presently existing dharmas, with the feeling born of contact accompanied by ignorance as the condition, craving arises; with craving as the condition, grasping arises; with grasping as the condition, the threefold existence arises; with the threefold existence as the condition, birth arises; and with birth as the condition, the various differentiated marks of suffering such as old age, sickness, and death arise. Some of these sufferings appear in sequence at the place of birth—the place of birth is where the cycle of rebirth in the six realms takes place, any abode within the three realms; other sufferings, after accumulating, continually pursue the name-and-form in the form of seeds, buried within the ālayavijñāna. When the causes and conditions are complete and the seeds become manifest, the sufferings are again born wherever the name-and-form abides. You should know that it is thus in this present life: because there is ignorance, formations arise; because there is feeling, craving arises, and so forth. These dharmas, in turn serving as causes and conditions, give rise to all the formations of future lives. The form, feeling, perception, formations, and consciousness of this life fall away and become seeds, giving birth to the form, feeling, perception, formations, and consciousness of future lives. These dharmas arise life after life without cease; they all belong to the domain of formations—so long as there is no stillness, there are formations.

Original text: 复有先集资粮。于现法中从他闻音。及于二果诸行。若于彼因彼灭。彼趣灭行。如理作意。由此如理作意为缘。正见得生。从此次第得学无学清净智见。由此智见。无明及爱。永断无余。由此断故。于彼所缘。不如实知。无明触所生受。亦复永断。由此断故。永离无明。于现法中。证慧解脱。

Explanation: There are also those who have already accumulated the provisions for cultivating the path in previous lives, and in the dharmas of the present life they have the conditions to hear the sounds of others expounding the Dharma, as well as all the formations pertaining to the two fruits of the śrāvaka and the pratyekabuddha. If, with regard to the initiating causes within the twelve links of dependent origination and their cessation, as well as the path of cultivation that leads toward cessation, one can engage in appropriate mental engagement (yoniśo manaskāra), then with this appropriate mental engagement as the condition, right view arises. From this, one progressively attains the pure wisdom and vision of both the trainee (śaikṣa) and the one beyond training (aśaikṣa). By means of this wisdom and vision, ignorance and craving are forever severed without remainder. Because of this severance, the non-veridical knowing of those objects, as well as the feeling born of contact accompanied by ignorance, are also forever severed. Because these dharmas have been severed, one is forever free from ignorance and, within the dharmas of the present life, attains liberation by wisdom (prajñā-vimukti).