Yogācārabhūmi Śāstra, Volume 9 (Twelve Links of Dependent Origination)

(2) Original text: 如是于现法中。无明触所生受为缘故爱。爱为缘故取。取为缘故有。有为缘故生。生为缘故老病死等。诸苦差别。或于生处次第现前。或复种子随逐。应知如是于中际中。无明缘行等。受缘爱等。为因缘故。后际诸行生。

Explanation: After the volitional formations of future lives arise, thus in the presently existing dharmas, with the feeling born of contact accompanied by ignorance as the condition, craving arises; with craving as the condition, grasping arises; with grasping as the condition, the threefold existence arises; with the threefold existence as the condition, birth arises; and with birth as the condition, the various differentiated marks of suffering such as old age, sickness, and death arise. Some of these sufferings appear in sequence at the place of birth—the place of birth refers to the places of rebirth in the six realms of saṃsāra, any place within the three realms; other sufferings, after accumulating, continue to pursue the nāma-rūpa in the form of seeds, buried within the Ālayavijñāna. When the causes and conditions are complete, the seeds become manifest, and the sufferings arise again at the place where the nāma-rūpa is located. You should know that it is like this in the present life: because of ignorance, volitional formations arise; because of feeling, craving arises, and so on. These dharmas, in turn serving as causes and conditions, bring about the arising of all the volitional formations of future lives. The form, feeling, perception, volitional formations, and consciousness of this life fall away and become seeds, giving rise to the form, feeling, perception, volitional formations, and consciousness of future lives. These dharmas arise life after life without cease; they all fall within the scope of volitional formations—so long as there is no cessation, there are volitional formations.

Original text: 复有先集资粮。于现法中从他闻音。及于二果诸行。若于彼因彼灭。彼趣灭行。如理作意。由此如理作意为缘。正见得生。从此次第得学无学清净智见。由此智见。无明及爱。永断无余。由此断故。于彼所缘。不如实知。无明触所生受。亦复永断。由此断故。永离无明。于现法中。证慧解脱。

Explanation: There are also those who have already accumulated the provisions for cultivating the path in previous lives, and in the dharmas of the present life they have the karmic conditions to hear the sounds of others expounding the Dharma, as well as all the volitional formations pertaining to the two fruits of the śrāvaka and the pratyekabuddha. If, with regard to the attracting causes within the twelve links of dependent origination and their cessation, as well as the path of cultivation tending toward that cessation, one can apply attention in accordance with reality (yoniśo manaskāra), then with such attention in accordance with reality as the condition, right view will arise. From this, one will successively attain the pure wisdom and vision of one still in training (śaikṣa) and one beyond training (aśaikṣa). By means of this wisdom and vision, ignorance and craving are severed forever without remainder. Because of this severance, the failure to truly know those objects of cognition, as well as the feeling born of contact accompanied by ignorance, are also severed forever. Because of the severance of these dharmas, one is forever free from ignorance and, within the dharmas of the present life, attains liberation by wisdom (prajñā-vimukti).