The Yogācārabhūmi-śāstra, Volume IX (Dvādaśaṅga Pratītyasamutpāda)

(2) Original Text: Thus in the present existence, with feeling born from contact with ignorance as condition, there is craving; with craving as condition, there is clinging; with clinging as condition, there is becoming; with becoming as condition, there is birth; with birth as condition, aging, death, and so forth — the various kinds of suffering arise. These sufferings either manifest sequentially in the place of birth, or as seeds that follow along. You should know that in this intermediate state, with ignorance as condition there are formations, etc., and with feeling as condition there is craving, etc. — these serve as causal conditions for the arising of formations in the later state.

Explanation: After the formations of future existences arise, thus in the presently existing dharmas, it is with feeling born from contact with ignorance as condition that craving arises; with craving as condition, clinging arises; with clinging as condition, the three realms of becoming arise; with the three realms of becoming as condition, birth arises; with birth as condition, aging, death, and so forth — the various differentiating characteristics of suffering arise. Some of these sufferings manifest sequentially in the place of birth — the place of birth being the realms of the six destinies, meaning any location within the three realms; some sufferings, after arising, persist in the form of seeds that constantly pursue name-and-form, stored within the Alaya-vijnana. When conditions are ripe, these seeds manifest, and suffering arises again in the place where name-and-form resides. You should know that in this present life, because there is ignorance, formations arise; because there is feeling, craving arises, etc. — these dharmas then serve as causes and conditions, leading to the arising of all formations in the future life. The present life's form, feeling, perception, formations, and consciousness fall away as seeds, giving rise to the form, feeling, perception, formations, and consciousness of the future life. These dharmas ceaselessly arise and belong to the scope of formations; without cessation, there is activity (samsara).

Original Text: Furthermore, there are those who had previously accumulated provisions. In the present existence, upon hearing the sound of the teaching from others, and regarding the formations pertaining to the two fruitions, if they correctly attend to that cause, that cessation, and that path leading to cessation, then by this correct attention as condition, right view arises. Following this, they successively attain the purified knowledge and vision of the learner and the non-learner. Through this knowledge and vision, ignorance and craving are permanently eradicated without remainder. Due to this eradication, the feeling born from contact with ignorance — which arises from not knowing that object as it really is — is also permanently eradicated. Due to this eradication, they are forever free from ignorance. In the present existence, they attain liberation by wisdom.

Explanation: Furthermore, there are people who had previously accumulated the provisions for the path. In the dharmas of the present existence, they have the condition to hear the sound of the teaching spoken by others, and they possess all activities pertaining to the two fruitions (of the Sravaka and Pratyekabuddha). If, regarding the cause (of suffering), its cessation, and the path leading to cessation within the twelve links of dependent origination, they can apply correct attention, then with this correct attention as condition, right view arises. From this, they successively attain the purified knowledge and vision of the learner (Sravaka stages) and the non-learner (Arhat). Through this knowledge and vision, ignorance up to craving within the twelve links are completely eradicated without remainder. Due to the eradication of these dharmas, the failure to know that object (dependent origination) as it really is, as well as the feeling born from contact with ignorance, are also permanently eradicated. Due to the eradication of these dharmas, they are forever freed from ignorance. In the present existence, they attain liberation by wisdom (prajna-vimukti).