俱舍論記 28.44

28.44

「若謂契經至應有段食」者，說一切有部牒救破。若謂契經言無簡別，不應於此更致審思。此說不然，太過失故。破第一云：若經無簡別，無色有壽亦有煖者；經無簡別，謂應外煖亦與壽合。破第二云：若經無簡別，無色有識亦有名色相依住者；經無簡別，又應外名色與識相依。破第三云：若經無簡別，無色有識與名色為緣者；經無簡別，又應外名色以識為緣。此文雙破第二、第三。破第四云：若經無簡別，言四識住能持於識，無色有識亦有色識住；經無簡別，說四食能持有情，色、無色界既有有情，應有段食，故說四食如四識住。言四識住，即是彼引第四經文，遮離色乃至行識四識住經。

As for "If one says that the sūtras... there should be solid food": the Sarvāstivādins cite their defense and refute it. If you say that the discourse of the sūtra is without distinction, and one should not direct further critical reflection upon this, this assertion is incorrect, because it incurs the fault of being overly broad. Refuting the first [sūtra]: If because the sūtra makes no distinction, the formless realm has life-span and also has heat, then since the sūtra makes no distinction, external heat should also be conjoined with life-span. Refuting the second [sūtra]: If because the sūtra makes no distinction, the formless realm has consciousness and also has name-and-form abiding mutually dependent, then since the sūtra makes no distinction, external name-and-form should also depend on consciousness. Refuting the third [sūtra]: If because the sūtra makes no distinction, consciousness in the formless realm serves as a condition for name-and-form, then since the sūtra makes no distinction, external name-and-form should also take consciousness as a condition. This text jointly refutes the second and third. Refuting the fourth [sūtra]: If because the sūtra makes no distinction, stating that the four stations of consciousness can support consciousness, the formless realm has consciousness and therefore also has the form station of consciousness; then since the sūtra makes no distinction in stating that the four foods (āhāra) can support sentient beings, since sentient beings exist in the form and formless realms, they should have solid food (kavaḍīkārāhāra); thus the four foods are spoken of just as the four stations of consciousness are. The mention of the 'four stations of consciousness' refers to the fourth sūtra text they cited, the sūtra on the four stations of consciousness that denies [consciousness having coming or going] apart from form up to formations.