俱舍論疏 20.88

20.88

論「若體全無至應是所緣」，即有部反難經部也。若謂去、來全無體性，仍是所緣，第十三處、十九界等，此能識為何所緣？

The Śāstra says: "If its substance is completely non-existent... should be an intentional object": the Sarvāstivādins object in return to the Sautrāntikas. If you claim that the past and future are completely without substantial nature and yet are still intentional objects, then for this cognizing consciousness, what would a thirteenth āyatana, a nineteenth dhātu, and so forth, have as their intentional object?