Yogācārabhūmi-śāstra, Volume 92, the Section on Causes and Conditions (Nidāna)

(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: Speaking of all dharmas that exist in present reality, it is because ignorance serves as the condition that formations arise, and because formations serve as the condition that consciousness arises. This consciousness, among the dharmas existing in the present, is called the causal consciousness, meaning that this consciousness is the cause; after karmic actions are performed, it can draw forth the retributive consciousness of future lives. Furthermore, when all the consciousnesses that depend on the six sense objects are spoken of collectively, this consciousness is called the six consciousness bodies (ṣaḍ-vijñāna-kāya). This six consciousness bodies is pursued by the seeds of nāma-rūpa of future lives, meaning that the seeds of nāma-rūpa of future lives are what the six consciousness bodies leave behind after performing karmic actions; once the six consciousness bodies have performed karmic actions, the seeds of nāma-rūpa of future lives come into existence, and from these seeds there will be the nāma-rūpa of future lives. These seeds of nāma-rūpa are in turn pursued by the seeds of the six sense bases of future lives, meaning that the seeds of the six sense bases on the nāma-rūpa of future lives exist in dependence on the seeds of nāma-rūpa.

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 on the nāma-rūpa of future lives exist in dependence on these seeds of the six sense bases. The seeds of contact are in turn what the seeds of feeling on the nāma-rūpa of future lives depend upon; the seeds of feeling exist in dependence on the seeds of contact. Thus, this consciousness, taken as a whole, becomes in this present life the initiating cause for the birth of the nāma-rūpa of future lives. Therefore one should know that by means of this consciousness that can draw forth the nāma-rūpa of future lives, a physical body for one lifespan is received, down to feeling.

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 retribution 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, and the vipāka ripens in future lives. After the future existence has come into birth, because the feeling that arises from 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 the three realms of existence, or clings to the grasping of desire for sense objects, or clings to the grasping of self-view, or clings to the grasping of view-and-precepts, or clings to the grasping of the words of the self of the body. Through the conjoint fueling and moistening of such craving and grasping, the former name of the initiating cause of the six consciousness bodies is transformed into future existence (bhava), and craving and grasping become the cause for the arising of the threefold existence of future lives. From this point, once a life continuum that is never interrupted comes to its end, following the prior initiating cause, the consciousness and so forth that have been drawn forth proceed, with feeling coming last. The arising of these karmic formations occurs either gradually or instantaneously.