Yogācārabhūmi Śāstra, Volume 10 (Twelve Links of Dependent Origination)

(Eight) Original text:问。无明望行。为几种缘。答。望诸色行。为增上缘。望无色行。为三缘。谓等无间缘。所缘缘。增上缘。如是余支。为缘多少。应如此知。谓有色支。望有色支。为一增上缘。望无色支为二缘。谓所缘缘。及增上缘。若无色支。望有色支。唯为一缘。望无色支为三缘。谓等无间缘。所缘缘。增上缘。 

Explanation: Question: How many conditions does the link of ignorance conditioning volitional formations have? Answer: Ignorance conditioning (giving rise to) formations that are material form has only one condition, the predominant condition (adhipati-pratyaya); conditioning (giving rise to) formations that are non-material has three conditions: the sequential condition (samanantara-pratyaya), the object condition (ālambana-pratyaya), and the predominant condition. As for how many conditions the other links serve as, one should know it as follows: a link involving material form conditioning (giving rise to) a link involving material form has only one predominant condition; a link involving material form conditioning (giving rise to) a non-material link has two conditions: the object condition and the predominant condition. If a non-material link conditions (gives rise to) a link involving material form, there is only one condition, the predominant condition; a non-material link conditioning (giving rise to) a non-material link has three conditions: the sequential condition, the object condition, and the predominant condition. 

As for the link from ignorance to volitional formations: ignorance is the ignorance of the manas, which is a non-material link; only the non-material conscious mind can have ignorance, and material dharmas do not involve enlightenment or ignorance. Only when the manas has ignorance is there volitional formation, and formations are divided into formations of material form, such as bodily formations and verbal formations, and non-material mental formations. Ignorance is only the predominant condition for formations of material form, able to promote the arising, development, and transformation of material formations. Material form is not a mental dharma and has no sequential condition or object condition; only mental dharmas have sequential and object conditions. Therefore bodily and verbal formations have no sequential or object conditions, while mental formations have the sequential condition, the object condition, and the predominant condition. Ignorance exists simultaneously with the manas and has never been interrupted; wherever there is the manas there is ignorance. The manas conditions upon ignorance and only then is there volitional formation, so ignorance is the object condition of the manas, and ignorance can also promote the manas' continuous activity, becoming the predominant condition of volitional formations. 

As for the link of volitional formations conditioning consciousness: formations cause the six consciousnesses to arise. Formations of material form are the object condition and predominant condition of the five consciousnesses, while non-material formations are the sequential condition, object condition, and predominant condition of the mind consciousness. As for the link of consciousness conditioning name-and-form: the six consciousnesses are the predominant condition of the material body of future lives, and the sequential condition, object condition, and predominant condition of the name (feeling, perception, volitional formations, consciousness) of future lives. The link of name-and-form conditioning the six sense bases is quite complex: name is the predominant condition of the first five entrances, and the sequential condition, object condition, and predominant condition of the subsequent manas entrance; form is the predominant condition of the entrances of the first five faculties, and the object condition and predominant condition of the mind entrance. Because the entrances of the five faculties are material form and not conscious mind, they have no sequential condition or object condition. As for the link of the six sense bases conditioning contact: the manas entrance is the sequential condition, object condition, and predominant condition of manas contact, while the entrances of the first five faculties are the predominant condition of the contact of the five faculties, without object condition or sequential condition. 

As for the link of contact conditioning feeling: the contact of the manas is the sequential condition, object condition, and predominant condition of the mind consciousness' feeling. Where there is feeling there must be contact; once contact is severed, feeling disappears. The contact of the five faculties is the object condition and predominant condition of the feeling of the five consciousnesses, while the sequential condition of the feeling of the five consciousnesses is the Ālayavijñāna and the manas. The link of feeling conditioning craving is the same: feeling is the sequential condition, object condition, and predominant condition of craving; only when craving sequentially and immediately conditions upon feeling can there be craving. The object condition of craving is feeling; without feeling there is no craving. Feeling can increase craving and give rise to craving. 

The link of craving conditioning grasping is likewise: craving is the sequential condition, object condition, and predominant condition of grasping; grasping sequentially and immediately conditions upon craving, and without craving there is no grasping. The object condition of grasping is craving, and craving can increase grasping. As for the link of grasping conditioning existence: grasping is only the predominant condition of existence, not the sequential condition, nor the object condition. As for the link of existence conditioning birth: existence is the predominant condition of the birth of material form, and the object condition and predominant condition of the birth of name, but not the sequential condition; the sequential condition of birth is the Ālayavijñāna and the manas. As for the link of birth conditioning aging-and-death: the birth of material form is the predominant condition of aging-and-death, not the sequential condition or object condition, while the birth of name is the sequential condition, object condition, and predominant condition of aging-and-death.