Yogācārabhūmi Śāstra, Volume Ten: Explanation of the Twelve Links of Dependent Origination (7)

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 conditioned by contact, craving arises. Because of the condition of experiencing sense objects, extensive pursuit and seeking arise—either through the gateway of occupational activities, or through the gateway of gain and offerings, or through the gateway of vows and precepts, or through the gateway of liberation—giving rise to the craving for desires, the seeking for the inner five-aggregate body, and the seeking of false liberation that is not true liberation. When seeking in this way, it causes the birth of the fruits of birth-and-death in the five destinies that were brought about by previously arisen afflictions and by karmic actions. Once birth has been obtained, aging 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, and the third delights in and clings to sense objects. Because of the first group of sentient beings, all conditioned arising (pratītyasamutpāda) is extinguished, and pure, undefiled karmic seeds are increased.

Because of the second group of sentient beings, they do not truly understand the principles of the truths. If they abide in right mindfulness, they may perform meritorious formations, or perform imperturbable formations (āneñjya) 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 commit unmeritorious formations. Some, having committed unmeritorious formations, give rise to remorse; others, having committed unmeritorious formations, not only feel no remorse but are actually delighted—thereby inducing the mind to abide in continuous succession, unable to 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 people, again as before, through such unmeritorious formations can bring about future birth places in the lower, middle, and higher sequences. From these three kinds of birth places, three corresponding kinds of bitter fruits will accompany them. Among these first six links of causes and conditions, name-and-form comes first, and contact comes last, and thus the 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—namely feeling, craving, grasping, existence, birth, and aging-and-death—with feeling first and aging-and-death last. (What has been discussed above is the contemplation of the twelve links of dependent origination in the forward order.)