俱舍論疏 20.17

20.17

論「又具二緣至應闕二緣」，引第二經證。若去、來是無，緣去來識應闕所緣緣，即違經說識二緣生。

On the Śāstra's statement: "Furthermore, endowed with two conditions […] it would lack the two conditions": this cites the second sūtra as proof. If past and future were non-existent, consciousness cognizing past and future would lack the objective condition (ālambanapratyaya), which would contradict what the sūtra states: that consciousness arises from two conditions.