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

Original text: 又于现法中。依触缘受。发起于爱。由受用境界缘。广起追求。或由事业门。或由利养门。或由戒禁门。或由解脱门。发起欲求。内身求。邪解脱求。如是求时。令先所起烦恼。及业所引。五趣生死果生。既得生已。老死随逐。 

Explanation: Furthermore, within presently existing dharmas, relying on feeling that arises conditioned by contact, craving is aroused. Because of the condition of experiencing sense objects, extensive pursuit and grasping arise—either through the gateway of livelihood activities, or through the gateway of gain and offerings, or through the gateway of rules and vows (śīlavrataparāmarśa), or through the gateway of liberation—giving rise to the craving for desires, the craving for the internal body, and the craving for wrong liberation. When pursuing in this way, it causes the birth of the fruits of birth-and-death in the five destinies, brought forth by previously arisen afflictions and by karma. Once birth is obtained, old age and death follow in its wake. 

Original text: 复有次第差别。谓由三种有情聚。一乐出世清净。二乐世间清净。三乐着境界。由初聚故。灭诸缘起。增白净品。由第二有情聚故。不如实知。诸谛道理。若住正念。或作福业。或作有漏。修所引不动业。若不住正念。便发非福业。或起追悔所引。或不追悔。欢喜所引心相续住。彼又如前。于下中上。生处次第。能感当来。三种苦果。谓名色为先。触为最后。由第三有情聚故。依现受用境所生受。于现法中。如前次第。起后六支。谓受为先。老死为后。 

Explanation: There are also differences in sequence, consisting of three groups of sentient beings: the first delights in supramundane purity; the second delights in mundane purity; the third delights in and clings to sense objects. Because of the first group of sentient beings, all conditioned arising is extinguished, and pure, undefiled karmic seeds are increased. 

Because of the second group of sentient beings, they do not truly know the principle of the truths. If they abide in right mindfulness, they may perform meritorious formations, or perform tainted, immovable formations induced by cultivation—for example, pure meditative concentration, reaching the fourth dhyāna where the mind is unmoved. If their minds do not abide in right mindfulness, they will produce non-meritorious formations. Some, having committed non-meritorious deeds, give rise to remorse; some, having committed non-meritorious deeds, do not feel remorse but instead feel joy, and their minds dwell continuously in that state. Those beings, as before, can bring about future places of birth in the lower, middle, and upper sequences, and corresponding to those three places of birth, there are three kinds of suffering fruits that accompany them. Among these six antecedent links of causes and conditions, name-and-form comes first, and contact comes last; thus these suffering fruits appear.

Because of the third group of sentient beings, relying on the feeling born from presently experiencing sense objects, within presently existing dharmas, in the same sequence as before, the latter six links arise—feeling, craving, grasping, becoming, birth, and old age and death—with feeling first and old age and death last. (The above describes contemplation of the twelve links of dependent origination in forward order.)