瑜伽師地論略纂 3.37

3.37

三、重徵破中，彼宗緣無不生心，緣兔角等時，曾別見其兔，曾別見其角，合之一處，非今緣無。若爾，便佛教相違，說無知無故。不爾，唯應有知於有。下難緣無心者，是設遮計。

Third, in the re-investigation and refutation: according to that school, consciousness does not arise with a non-existent as its object; when cognising a rabbit's horn or the like, one previously saw the rabbit separately and previously saw the horn separately, combining them in one place, so it is not presently cognising a non-existent. If so, it would contradict the Buddha's teaching, because he spoke of knowing a non-existent as non-existent. Otherwise, there should only be cognition of what exists. The objection below regarding consciousness taking a non-existent as its object is a refutation of a hypothetical position.