俱舍論疏 29.157

29.157

論「又契經說至皆緣眼色故」，違第二經也。經既言皆緣眼、色，如何得有緣眼、我者？即壞皆義。

The treatise says: "Moreover, a sūtra says... because all take the eye and visible form as conditions." This contradicts the second sūtra. Since the sūtra explicitly states that "all" take the eye and visible form as conditions, how could there be one that takes the eye and the self as conditions? That would destroy the meaning of "all".