大乘義章 8.23

8.23

次就有漏無漏分別。有漏四陰，望有漏識，名為識住。無漏則非。何故如是？《毘曇》釋言「無漏之法壞有漏識，故非識住。又無漏識厭有漏法，亦非識住。又無漏識於無漏法亦不貪著，故非識住。有漏之識於有漏法樂著不捨，故名識住。」《成實》亦同（此二門竟）。

Next is differentiation in terms of tainted and untainted. The four tainted aggregates, with respect to tainted consciousness, are called abodes of consciousness. The untainted are not. Why is this so? The Abhidharma explains: 'Untainted dharmas destroy tainted consciousness, hence they are not abodes of consciousness. Furthermore, untainted consciousness is repulsed by tainted dharmas, so they are also not abodes of consciousness. Furthermore, untainted consciousness does not have greedy attachment toward untainted dharmas, hence they are not abodes of consciousness. Tainted consciousness delights in and clings to tainted dharmas without abandoning them, hence they are called abodes of consciousness.' The Tattvasiddhi is also the same (this concludes the second section).