Yogācārabhūmi Śāstra, Volume Nine (The Twelve Links of Dependent Origination)

Original text: 若于无明触所生受。相应心中所有贪爱。即于此心得离系故。贪爱永灭。于现法中。证心解脱。设彼无明不永断者。依于识等受最为后。所有诸行。后际应生。由无明灭故。更不复起。得无生法。是故说言无明灭故行灭。次第乃至。异熟生触灭故异熟生受灭。于现法中。无明灭故无明触灭。无明触灭故无明触所生受灭。无明触所生受灭故爱灭。爱灭故如前得无生法。由此故说取等恼最为后。诸行永灭。 

Explanation: If, with regard to the feeling born after contact of ignorance, all the craving and attachment that arises in the mind concomitant with that feeling, and this concomitant mind becomes free from the bondage of craving and attachment, then craving and attachment are forever extinguished, and in the present-life dharmas one attains liberation of the mind. If that ignorance is not forever extinguished, then the feeling dependent on consciousness and so forth comes last, and all the volitional formations—feeling and the preceding contact, the six sense bases, name-and-form, and so on—should all arise again in future lives. Because ignorance has ceased, these volitional formations no longer arise again, and one attains the dharma of nonarising. Therefore it is said that when ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, the retributively-arisen name-and-form ceases; when retributively-arisen name-and-form ceases, the retributively-arisen six sense bases cease; when the retributively-arisen six sense bases cease, retributively-arisen contact ceases; when retributively-arisen contact ceases, retributively-arisen feeling ceases. In the present-life dharmas, because ignorance ceases, the contact of ignorance ceases; because the contact of ignorance ceases, the feeling born of the contact of ignorance ceases; because the feeling born of the contact of ignorance ceases, craving ceases; because craving ceases, one attains the dharma of nonarising as before. Therefore it is said that grasping and the other afflictions come at the very end of saṃsāra; when one no longer grasps at dharmas, all volitional formations are forever extinguished. 

Original text: 如是于现法中。诸行不转。由不转故。于现法中。于有余依界。证得现法涅槃。彼于尔时。唯余清净识缘名色。名色缘识。乃至有识身在。恒受离系受。非有系受。此有识身。乃至先业所引寿量。恒相续住。若寿量尽。便舍识所持身。此命根后。所有命根。无余永灭。更不重熟。又复此识与一切受。任运灭故。所余因缘先已灭故。不复相续。永灭无余。是名无余依涅槃界究竟寂静处。亦名趣求涅槃者。于世尊所。梵行已立。究竟涅槃。

Explanation: After all volitional formations are extinguished, in the present-life dharmas the volitional formations no longer operate. Because they no longer operate, in the present-life dharmas, within the realm with remainder as support, one attains nirvāṇa in the present life—that is, nirvāṇa with remainder. At that time this person has only the pure Ālayavijñāna conditioning name-and-form, and name-and-form conditioning the pure Ālayavijñāna; even down to the existence of the body endowed with consciousness, one forever experiences feelings free from bondage and does not experience feelings bound by bondage. This body endowed with consciousness also has a lifespan drawn by the karma of past lives, abiding continuously for a long time without perishing. If the lifespan is exhausted, one will abandon the physical body held by the six consciousnesses. All physical bodies in the subsequent lives after this physical body are forever extinguished and will never appear again, much less grow anew. Because these six consciousnesses and all feelings cease spontaneously along with the cessation of their conditions, and because all the remaining conditions—craving, grasping, existence, and so forth—have already previously ceased, they no longer continue in succession, forever extinguished without remainder. This is called the realm of nirvāṇa without remainder, the place of ultimate tranquility; it is also called the noble one seeking nirvāṇa who, before the World-Honored One, has established the pure holy life and attained ultimate nirvāṇa.