瑜伽論記 7.543

7.543

第二明入身念住三觀中，第三云若復於自臨欲死時而起勝解乃至由法爾故，名於內外。身住修身觀者，若緣自身臨欲死時息猶未斷，或緣臨死息風已斷名緣於內，由法爾故有如此理，未死息，斷名緣，已死息風已斷名緣於外，總此二種名於內外住修身觀。

In the second part, which clarifies the three contemplations of entering the application of mindfulness on the body, the third says: "Furthermore, if regarding oneself at the point of death, one generates resolute intention... up to, because of the nature of things, it is called abiding in cultivating the contemplation of the body internally and externally": if one takes as object one's own breath not yet having ceased when near death, or takes as object the breath-wind having already ceased near death, it is called taking the internal as object; because of the nature of things there is such a principle: before death, breath cessation is an object; after death, breath-wind having ceased is called taking the external as object; these two taken together are called abiding in cultivating the contemplation of the body internally and externally.