俱舍論疏 10.60

10.60

論「有餘救言至總立為觸」，有餘經部救也。此師意說：根、境有不生識即非識因。識有不託根、境，非根、境果。今詳此釋，若未來實有，此義可然；若法現在，即無斯理。雖復有處無識，無有識不依處，識生必託根、境起故。此以是未來、彼同分不生，與根合識也。是不正義。

The treatise says: "Other [masters] defend by saying [...] is collectively established as contact." This is the defense of another Sautrāntika. This master's intention is to say: There are faculties and objects that do not generate consciousness, and thus are not the causes of consciousness. There is consciousness that does not rely on faculties and objects, and is not the result of faculties and objects. Examining this explanation now: If the future really exists, this meaning could be correct; but if dharmas are in the present, there is no such principle. Although there are indeed āyatanas without consciousness, there is no consciousness that does not rely on an āyatana, because when consciousness arises it must rely on faculties and objects to arise. This refers to the future and to sabhāga [faculties] not producing a consciousness conjoined with the faculty. This is not the correct meaning.