成唯識論掌中樞要 2.49

2.49

破薩婆多滅定識不離身中有二。初敘計後正破。破中有五。一如想起滅難。二壽不離身難。三應非有情難。四根．壽無持難。五經言無屬難。薩婆多言。受．想前偏厭。心行說言無。識體非心行。滅定故言有。若爾難言。識體非心行。滅定實無而言有。壽等非心行。定內實無而言有。故論云。壽．煖諸根應亦如識。便成大過。

The refutation of the Sarvāstivādin position that consciousness does not depart from the body in nirodha-samāpatti has two parts: first narrating their position, and then properly refuting it. Within the refutation there are five points: (1) the objection that it should cease like samjñā; (2) the objection that life-span does not depart from the body; (3) the objection that they would not be a sentient being; (4) the objection that faculties and life-span would lack support; (5) the objection that the sūtra states it lacks affiliation. The Sarvāstivādin says: 'Feeling and conception were specifically reviled beforehand; the mental activities are spoken of as absent, but the substance of consciousness is not a mental activity, and therefore is said to exist in nirodha-samāpatti.' If so, one objects: 'The substance of consciousness is not a mental activity, and though really absent in nirodha-samāpatti is said to exist; life-span and so forth are not mental activities, and though really absent within the absorption should be said to exist.' Therefore the treatise says: 'Life-span, warmth, and the faculties should also be like consciousness,' which would result in a great error.