瑜伽師地論略纂 15.32

15.32

論云「或有識流，非眼等根者缺不缺俱可得」者，謂根種被損，不能生現行；識種不被損，其識種一切時流，而根或缺不缺。故知若有根種，必生現有識種；生識自有識種，根種根種未必生根。又云：流者，流類。如識俱三種成就，根若缺者，有種子成就，其識流類根缺不缺俱可得，故知有根識生，不由識有根有。又流者相續義，謂識有餘無根，從相續流，有根起，無根俱流，其根有缺不缺，故知根勝唯等見即見，非別有義也。

The treatise says: 'Or there is a stream of consciousness, but not the eye and other faculties; whether defective or non-defective, both can be found.' This means that the seeds of the faculties are impaired and unable to produce actualized states; the seeds of consciousness are not impaired, and these seeds of consciousness stream at all times, whereas the faculties may be defective or non-defective. Thus we know that if there are faculty seeds, they will certainly produce actualized seeds of consciousness; producing consciousness inherently has seeds of consciousness, but faculty seeds do not necessarily produce faculties. It is also said: 'stream' means stream-category. For instance, when the three kinds [of seeds] concurrent with consciousness are accomplished, if the faculty is defective, there is the accomplishment of seeds; that stream-category of consciousness can be found whether the faculty is defective or non-defective. Thus we know that consciousness arises when there are faculties, but faculties do not exist because of consciousness. Furthermore, 'stream' means the sense of continuity; that is, consciousness exists elsewhere without faculties, streaming continuously from continuity; when faculties arise, they stream together without faculties, and its faculties may be defective or non-defective. Thus we know that the faculty is superior, and seeing is seeing as such, with no separate meaning.