Yogācārabhūmi-śāstra, Volume 10 (The Twelve Links of Dependent Origination)

(8) Original text: 问。无明望行。为几种缘。答。望诸色行。为增上缘。望无色行。为三缘。谓等无间缘。所缘缘。增上缘。如是余支。为缘多少。应如此知。谓有色支。望有色支。为一增上缘。望无色支为二缘。谓所缘缘。及增上缘。若无色支。望有色支。唯为一缘。望无色支为三缘。谓等无间缘。所缘缘。增上缘。 

Explanation: Question: How many conditions does the link of ignorance conditioning formations have? Answer: Ignorance conditioning (giving rise to) formations of all material form has only one condition, the dominant condition (adhipati-pratyaya); conditioning (giving rise to) formations of non-material form has three conditions: the sequential condition (samanantara-pratyaya), the object condition (ālambana-pratyaya), and the dominant condition. As for how many conditions the remaining links serve as, one should understand it as follows: a material-form link conditioning (giving rise to) a material-form link has only one condition, the dominant condition; a material-form link conditioning (giving rise to) a non-material link has two conditions: the object condition and the dominant condition. If a non-material link conditions (gives rise to) a material-form link, there is only one condition, the dominant condition; a non-material link conditioning (giving rise to) a non-material link has three conditions: the sequential condition, the object condition, and the dominant condition. 

Regarding the link from ignorance to formations: the ignorance is the ignorance of the manas, which is a non-material link; only the non-material conscious mind can have ignorance, and material form does not involve enlightenment or non-enlightenment. Only when the manas has ignorance are there formations. Among these, formations are divided into formations of material form, such as bodily formations and verbal formations, and non-material mental formations. Ignorance is only the dominant condition for formations of material form, able to promote the arising, development, and transformation of material formations. Material form is not a mental dharma and has no sequential condition or object condition; only mental dharmas have the sequential condition and the object condition. Therefore bodily and verbal formations have no sequential condition or object condition, while mental formations have the sequential condition, the object condition, and the dominant condition. Ignorance exists simultaneously with the manas and has never been interrupted; wherever there is the manas, there is ignorance. Only when the manas takes ignorance as its object are there formations, so ignorance is the object condition of the manas, and ignorance can also promote the manas' continual activity, becoming the dominant condition for formations. 

Regarding the link of formations conditioning consciousness: formations cause the six consciousnesses to arise. Material formations are the object condition and dominant condition for the five sense consciousnesses, while non-material formations are the sequential condition, object condition, and dominant condition for the mind consciousness. Regarding the link of consciousness conditioning name-and-form: the six consciousnesses are the dominant condition for the future material body, and the sequential condition, object condition, and dominant condition for the future name (feeling, perception, formations, consciousness). The link of name-and-form conditioning the six sense bases is very complex: name is the dominant condition for the first five bases, and the sequential condition, object condition, and dominant condition for the subsequent manas base; form is the dominant condition for the first five faculty bases, and the object condition and dominant condition for the mind base. Because the five faculty bases are material form and not conscious minds, they have no sequential condition or object condition. Regarding the link of the six sense bases conditioning contact: the manas base is the sequential condition, object condition, and dominant condition for the manas' contact, while the first five faculty bases are the dominant condition for the five faculties' contact, without an object condition or sequential condition. 

Regarding the link of contact conditioning feeling: the manas' contact is the sequential condition, object condition, and dominant condition for the mind consciousness' feeling. Where there is feeling there must be contact; once contact is severed, feeling disappears. The five faculties' contact is the object condition and dominant condition for the five consciousnesses' feeling, while the sequential condition for the five consciousnesses' feeling is the ālayavijñāna and the manas. The link of feeling conditioning craving is the same: feeling is the sequential condition, object condition, and dominant condition for craving. Only when craving successively and uninterruptedly takes feeling as its condition can there be craving; the object condition of craving is feeling. Without feeling there is no craving, and feeling can increase craving and give rise to craving. 

The link of craving conditioning grasping is likewise: craving is the sequential condition, object condition, and dominant condition for grasping. Grasping successively and uninterruptedly takes craving as its condition; without craving there is no grasping. The object condition of grasping is craving, and craving can increase grasping. Regarding the link of grasping conditioning existence: grasping is only the dominant condition for existence, not the sequential condition nor the object condition. Regarding the link of existence conditioning birth: existence is the dominant condition for material birth, and the object condition and dominant condition for name-birth, but not the sequential condition; the sequential condition for birth is the ālayavijñāna and the manas. Regarding the link of birth conditioning aging-and-death: material birth is the dominant condition for aging-and-death, not the sequential condition or object condition, while name-birth is the sequential condition, object condition, and dominant condition for aging-and-death.