成唯識論述記 3.153

3.153

大乘緣無不生識心，影像之中必定變為依他法故，故行相杖之而方得起，非緣本質法名緣有生心，以或無故，如過、未等。若影像心不定有者，即應識起無有緣義，境無體故，此如我見。經部、薩婆多、大乘皆別，已略解訖。

In Mahāyāna, citta and consciousness do not arise cognizing nonexistence; within the mental image, it is necessarily transformed into an other-dependent (paratantra) dharma, and therefore the ākāra can arise only by relying upon it. It is not that cognizing a basic substance (bimba) dharma is called 'citta arising by cognizing what exists', because [the basic substance] is sometimes nonexistent, as with the past and future. If the mental image within citta were not definitely existent, then the arising of consciousness would lack the meaning of having an objective support, because the object would have no substance, as in the view of a self. The Sautrāntika, Sarvāstivādin, and Mahāyāna all differ on this, which has already been briefly explained.