Yogācārabhūmi-śāstra, Volume 10 (Twelve Links of Dependent Origination)

(6) 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, within presently existing dharmas, relying on feeling that arises through the condition of contact, craving is aroused. Because of the condition of experiencing sense objects, extensive pursuit and grasping arises—whether through the gateway of livelihood activities, through the gateway of gain and offerings, through the gateway of precept prohibitions, or through the gateway of liberation—arousing the craving for desires, the craving for the internal body, and the craving for false liberation. When pursuing in this way, it causes the birth of the fruits of birth-and-death in the five destinies, brought about by previously arisen afflictions and by karma. Once birth is 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。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: There are also sequential differences, consisting of three groups of sentient beings: the first delights in supramundane purity, the second delights in mundane purity, and 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 are increased. 

Because of the second group of sentient beings, they do not truly understand the principle of the truths. If they abide in right mindfulness, they may perform meritorious formations, or perform untainted-by-purity, conditioned impure formations—immovable formations induced by cultivation, such as pure meditative concentration, reaching the unmoving mind of the fourth dhyāna. If sentient beings' minds do not abide in right mindfulness, they will commit unmeritorious formations. Some people, having committed unmeritorious formations, feel remorse in their minds; others, after committing unmeritorious formations, not only feel no remorse but are actually delighted. These beings, as before, can bring about future rebirths in the lower, middle, and higher levels in sequential order. From these three levels of rebirth, three corresponding bitter fruits will accompany them. Among these first six links of causes and conditions, 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, within presently existing dharmas, in the same sequence as before, the latter six links arise—feeling, craving, grasping, existence, birth, and old age and death—with feeling first and old age and death last. (The above describes contemplation of the twelve links of dependent origination in forward order.)