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

(3) 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 of contact accompanied by ignorance, all the craving and attachment that arise in the mind concomitant with that feeling are such that this corresponding 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 mind. If that ignorance is not forever extinguished, then with feeling dependent on consciousness as the last, all the formations—feeling and the contact, six sense bases, name-and-form, and so on, prior to it—should arise again in future lives. Because ignorance has ceased, these formations no longer arise again, and one attains the dharma of non-arising. Therefore it is said that when ignorance ceases, formations cease; when 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 has ceased, the contact accompanied by ignorance ceases; because the contact accompanied by ignorance has ceased, the feeling born of that contact ceases; because the feeling born of contact accompanied by ignorance has ceased, craving ceases; and because craving has ceased, one attains the dharma of non-arising as before. For this reason it is said that grasping and the other afflictions come at the very end of the cycle of birth and death: when one no longer grasps at dharmas, all 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 formations have been extinguished, in the present-life dharmas the formations no longer operate. Because they no longer operate, in the present-life dharmas, in the realm where there is still remainder upon which to depend, one attains nirvāṇa in the present-life dharmas—that is, nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa). At that time, this person has only the pure ālayavijñāna conditioning name-and-form, and name-and-form conditioning the pure ālayavijñāna; even so, there is still the body endowed with consciousness, which forever experiences feelings free from bondage and does not experience feelings bound by conditioned dharmas. This body endowed with the six consciousnesses also has a lifespan drawn forth by the karma of past lives, abiding continuously for a long time without perishing. If the lifespan is exhausted, the person will relinquish the physical body sustained by the six consciousnesses. All physical bodies in 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, being forever extinguished without remainder. This is called the realm of nirvāṇa without remainder (nirupadhiśeṣa-nirvāṇa), the place of ultimate tranquility. It is also said of the noble one seeking nirvāṇa that, in the presence of the World-Honored One, the pure brahma-life has been established and ultimate nirvāṇa attained.