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

（十二）Original text: 问。六处亦以饮食为缘。何故此中。但说名色为缘耶。答。此中说名色。是彼生因故。彼既生已。亦以饮食。为任持因。问。触以三和为缘。何故此中。但说六处为缘。答。若有六处。定有余二无阙故。又六处胜故。由六处摄二种故。 

Explanation: Question: The six sense bases—eye base, ear base, nose base, tongue base, body base, and mind base—also arise with food and drink as a condition; once there is food and drink, name-and-form grows, and the five bases among the six sense bases also grow accordingly. Why does this passage say only that the six sense bases arise with name-and-form as condition? Answer: Here it is said that name-and-form is the generating cause of the six sense bases; the six sense bases arise directly upon name-and-form, and without name-and-form the six sense bases could not possibly exist. In the womb, the initial "name" is the mind base, and the five bases arise gradually upon the form of the fertilized egg; therefore name-and-form is the condition for the arising of the six sense bases. After the six sense bases have arisen, they also rely on food and drink as the condition for their spontaneous functioning; therefore it is not said that food and drink is the condition for the arising of the six sense bases. 

Question: Contact arises with the conjunction of the three—faculty, object, and consciousness—as its condition; why does this passage say only that contact arises with the six sense bases as condition? Answer: If there are the six sense bases, the other two—the six sense objects and the six consciousnesses—will certainly appear without being lacking; therefore the six sense bases are taken as the representative. Moreover, because among the three, the six sense bases are superior to the six sense objects and the six consciousnesses, playing the decisive role in the conjunction of the three, the six sense bases subsume the six sense objects and the six consciousnesses; therefore it is said that "contact" arises with the six sense bases as condition. 

Original text: 问。若自所逼迫。若他所逼迫。若时候变异。若先业所引。皆得生受。何故此中。但显触为彼缘。答。触是彼近因故。由触所引故。余缘所生受。亦从触生故。必不离触。是故偏说。

Explanation: Question: If one is pressed by oneself, or pressed by others, or the conditions of time have changed, or it is brought about by karmic actions performed in past lives—in all such cases feeling arises. Why does this passage only show that contact is the condition for the arising of feeling? Answer: Because "contact" is the proximate cause of feeling; feeling is brought about by contact. The feelings produced by other conditions also arise from the condition of contact; feeling certainly cannot exist apart from contact. Therefore it is specifically stated that contact is the condition for feeling. 

Original text: 问。经中亦说。无明为缘生爱。顺爱境界。亦得为缘。何故此中。但说受为缘耶。答。以受力故。于相似境。或求和合。或求乖离。由愚痴力。但于诸受。起尽等相。不如实知。由此不能。制御其心。 

Explanation: Question: The sūtras also say that with ignorance as condition, "craving" arises; ignorance is the condition for "craving." The six sense-object realms that accord with craving are also conditions for "craving" and can also give rise to craving. Why does this passage say only that "feeling" is the condition for producing "craving"? Answer: Because of the force of the condition of feeling, when facing realms similar to the real ones, one either seeks union with the realm or seeks separation from and escape from the realm—one is pleasant feeling, the other painful feeling. Because of delusion, one does not truly understand the marks of the arising and ceasing of these feelings and so forth; as a result, one cannot subdue one's mind, and craving is produced. Therefore it is said that feeling is the condition for craving.