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

（二十五）Original text: 问。何等无明不有。故行不有。何等无明灭。故行灭耶。答。有三种发起缠随眠无明。由此无明灭故。彼无明灭。由彼灭故。行亦随灭。 

Explanation: Question: What kind of ignorance, being nonexistent, results in the formations being nonexistent? What kind of ignorance, having ceased, results in the cessation of the formations? Answer: There are three kinds of ignorance that give rise to the bondage (paryavasthāna) and latent tendencies (anuśaya) of ignorance. When this ignorance ceases, that ignorance ceases; because that has ceased, the formations also cease accordingly. 

Original text: 问。何等行不有。故识不有。何等行灭。故识灭耶。答。诸行于自相续中。已作已灭。及未起对治。又由意行有故。起身语行。由此有故彼有。彼无故彼缘识亦无。此若全灭。当知识亦随灭。 

Explanation: Question: What kind of formations, being nonexistent, results in consciousness being nonexistent? What kind of formations, having ceased, results in the cessation of consciousness? Answer: All the formations of the manas, within its own continuous stream, having been performed, have already ceased; and before any dharma has arisen to counteract the formations of the manas, because the formations of the manas exist, the bodily and verbal actions of the six consciousnesses arise. Because these exist, those exist; because those are nonexistent, the consciousnesses conditioned on them are also nonexistent. If these are completely extinguished, one should know that consciousness also ceases accordingly. 

Original text: 问。何等识不有。故名色不有。何等识灭。故名色灭耶。答。种子识不有故。果识不有。此俱灭故。俱名色灭。如识望名色道理。如是余支乃至受。随其所应。当知亦尔。 

Explanation: Question: What kind of consciousness, being nonexistent, results in name-and-form being nonexistent? What kind of consciousness, having ceased, results in the cessation of name-and-form? Answer: Because the seed-consciousness is nonexistent, the retributive consciousness is nonexistent. Because both of these cease together, name-and-form also ceases entirely. Just as in the principle of consciousness conditioning name-and-form, so it is with the remaining links, down through feeling: each ceases in accordance with its corresponding condition—one should know it is likewise. 

The birth of name-and-form requires karmic seeds. Karmic seeds are produced through the choices of the manas's formations, which give rise to the six consciousnesses creating karmic seeds. When the six consciousnesses create karmic formations, karmic seeds are left behind; when those karmic seeds ripen in later lives, name-and-form will be born, and there will also be new six consciousnesses to receive the retribution. If the six consciousnesses no longer create karmic formations, the retributive consciousness will not be born, and name-and-form will inevitably no longer come into being. The root of this lies in the manas no longer having formations; for the manas to no longer have formations, the prerequisite is that the manas's ignorance must be extinguished—only then will it no longer form formations.