Yogācārabhūmi-śāstra, Volume 10: Commentary on the Twelve Links of Dependent Origination (Part Seven)

Original text: 又于现法中。依触缘受。发起于爱。由受用境界缘。广起追求。或由事业门。或由利养门。或由戒禁门。或由解脱门。发起欲求。内身求。邪解脱求。如是求时。令先所起烦恼。及业所引。五趣生死果生。既得生已。老死随逐。 

Explanation: Furthermore, among the dharmas existing in the present, relying on feeling conditioned by contact, craving arises. Because of the condition of experiencing sense objects, extensive pursuit and grasping arises—either through the gateway of livelihood and occupation, or through the gateway of fame and gain, or through the gateway of wrong views concerning precepts and observances, or through the gateway of liberation—giving rise to the craving for desires, the craving for the internal body of the five aggregates, and the seeking of false liberation that is not true liberation. At the time of such craving, the fruits of birth-and-death in the five destinies, brought about by previously arisen afflictions and by the karmic actions those afflictions induced, come into existence. Once birth has been obtained, old age and death follow in its wake.

Original text: 复有次第差别。谓由三种有情聚。一乐出世清净。二乐世间清净。三乐着境界。由初聚故。灭诸缘起。增白净品。由第二有情聚故。不如实知。诸谛道理。若住正念。或作福业。或作有漏修。所引不动业。若不住正念。便发非福业。或起追悔所引。或不追悔。欢喜所引。心相续住。

Explanation: In addition, there are differences in sequence, consisting of three groups of sentient beings: the first delights in supramundane purity; the second delights in mundane purity; the third delights in and clings to sense objects. Because of the first group of sentient beings, all conditioned arising is extinguished, and pure, undefiled karmic seeds increase.

Because of the second group of sentient beings, they do not truly understand the principle of the Four Noble Truths. If they abide in pure right mindfulness, they will perform meritorious formations, or perform the immovable formations induced by tainted cultivation—for example, pure meditative concentration, reaching the fourth dhyāna where body and mind are unmoving. If sentient beings' minds do not abide in right mindfulness, they will produce non-meritorious formations. Some, having produced non-meritorious formations, give rise to remorse; others, having produced non-meritorious formations, feel not remorse but joy. In this way, the mind's continuity abides ceaselessly and cannot be extinguished.

Original text: 彼又如前。于下中上。生处次第。能感当来。三种苦果。谓名色为先。触为最后。由第三有情聚故。依现受用境所生受。于现法中。如前次第。起后六支。谓受为先。老死为后。

Explanation: These beings, as before, through such non-meritorious formations can bring about future places of birth in the lower, middle, and higher sequences. From these three places of birth, three corresponding bitter fruits will accompany them. Among these first six links of dependent origination, name-and-form comes first, and contact comes last; thus these bitter fruits appear. Because of the third group of sentient beings, relying on the feeling born from presently experiencing sense objects, among the dharmas existing in the present, in the same sequence as before, the latter six links arise—feeling, craving, grasping, becoming, birth, and old age and death—with feeling first and old age and death last. (The above concerns the contemplation of the twelve links of dependent origination in forward order.)