瑜伽論記 13.91

13.91

言識不離身，應立量破云：汝立滅心定，定有心（宗），言識不離故（因），如有心定，彼作決定相違。言滅心定等決定無心，以寂靜故猶如涅槃，今應與作有法自相，相違過故，令彼不成，汝立滅心定，應非是定以寂靜故，猶如涅槃，若言命根等，在各不爛壞，應破命根云：先破四相，四相定非實有，非二量知故，如兔角等以為喻，破彼命根。上來破薩婆等訖。

Regarding 'consciousness does not depart from the body', one should formulate a syllogism to refute them: 'The concentration of the cessation of mind you assert definitely has mind (thesis), because of the statement that consciousness does not depart (reason), just like a concentration with mind.' They formulate a counter-inference, saying: 'The concentration of the cessation of mind and so forth definitely lack mind, because of being tranquil, just like nirvāṇa.' Now one should confront them with the fault of contradiction with the essential nature of the subject (dharmi-svarūpa-viparīta-sādhana), causing them to fail: 'The concentration of the cessation of mind you assert should not be a concentration, because of being tranquil, just like nirvāṇa.' If they say that the life-faculty and so forth remain and therefore [the body] does not decay respectively, one should refute the life-faculty by saying: first refute the four characteristics; the four characteristics are definitely not substantially real, because they are not known by the two means of valid cognition, using hare's horns and the like as examples to refute their life-faculty. The refutation of the Sarvāstivādins and others above is finished.