瑜伽論記 14.184

14.184

又復對治所攝淨識，名無所住下，明能治識勝利差別。下以四義釋無所住：一、由不生長，以貪等永斷，故名不生；二、由無所為；三、由知足；四、安住。如是不生長故，結初。乃至安住者，結第四也。名極解脫者，具結向前總別五義，故彼無漏心名極解脫。又於行等，都不執著我我所故，色等壞時不生恐怖，故無漏心已得清淨。又由彼識永清淨故，不待餘因，任運自然入於寂滅者，由無漏永清淨不待餘因入無餘寂滅。

From "moreover, the pure consciousness subsumed under the antidote is called having nowhere to abide" downward, it explains the differences in superior benefits of the consciousness that acts as the antidote. Below, it explains "having nowhere to abide" through four meanings: first, through not growing, because covetousness and the like are forever severed, hence it is called not growing; second, through having no activity; third, through contentment; fourth, abiding. "Because it thus does not grow" concludes the first. "Up to... abiding" concludes the fourth. "Called ultimate liberation" completely concludes the preceding five meanings, general and specific; therefore that taintless mind is called ultimate liberation. Furthermore, with respect to conditioned factors and so on, because it completely refrains from clinging to "I" and "mine," when form and so on disintegrate, fear does not arise; therefore the taintless mind has already attained purity. Regarding "moreover, because that consciousness is forever purified, without depending on other causes, it spontaneously and naturally enters into cessation": because the taintless is forever purified, without depending on other causes it enters into cessation without remainder.