唯識二十論述記 1.95

1.95

述曰：此第二難，頌第二句，「時定不成」。謂既無實境，許有此識生，何故如緣終南山處，識於一時起，非一切時生，此時、餘時，境俱無故。謂立量言：非緣終南時，緣此識應起；執境實無此識生故；如緣終南時。此言現識，如前已說，處、時有異，餘意可同。

The Commentary says: This is the second objection, corresponding to the second line of the verse: 'temporal determination is not established.' That is, since there is no real object, yet you grant that this consciousness arises, why does the consciousness in the place of Mount Zhongnan arise at one time and not at all times, given that at this time and at other times, the object is equally non-existent? That is, formulating the inference: At a time when Mount Zhongnan is not cognized, the consciousness cognizing it should arise; because this consciousness arises while holding that the object is genuinely non-existent; just like the time when Mount Zhongnan is cognized. The 'present consciousness' spoken of here is as previously explained; space and time differ, but the rest of the intention is identical.