瑜伽論記 13.90

13.90

薩婆多救六識不離身者，識得不離故，名識不離身者，亦應識得不離身故，不可名滅心定。應立量云：汝立滅心定，應非滅定（宗），識得不離故（因），如有心定（喻）。又汝無心定，必定有心（宗），有識得故（因），如有心定（喻），此非薩婆多正救。彼正救云：入定雖無識，後出定時，其識必生故。

As for the Sarvāstivādin rescue that the six consciousnesses do not depart from the body: because the acquisition (prāpti) of consciousness does not depart, it is called 'consciousness not departing from the body'. Then also, because the acquisition of consciousness does not depart from the body, it should not be called the 'concentration of the cessation of mind'. One should formulate the syllogism: 'The concentration of the cessation of mind you assert should not be a concentration of cessation (thesis), because the acquisition of consciousness does not depart (reason), just like a concentration with mind (example).' Furthermore: 'Your mindless concentration must definitely have mind (thesis), because there is the acquisition of consciousness (reason), just like a concentration with mind (example).' This is not the proper rescue of the Sarvāstivādins. Their proper rescue states: 'Although there is no consciousness upon entering concentration, when later emerging from concentration, that consciousness must arise.'