俱舍論記 21.37

21.37

「已辨隨眠至皆容起故」者，此即第四，六識相應。略說應知，一切三界見諦所斷及修所斷。一切慢、眠隨煩惱中，自在起者，即是嫉、慳、忿、覆、悔纏，及與六垢，如是一切皆依意識，依五識身無容起故。所餘一切通依六識，謂修所斷貪、瞋、無明，及彼相應諸隨煩惱，即無慚、愧、惛、掉四纏，及餘大煩惱地法所攝隨煩惱，即是放逸、懈怠、不信，依六識身皆容起故。

On the phrase “The anuśayas have already been explained… because they can all arise”: This is the fourth, the association with the six consciousnesses. In brief it should be understood that, among all [defilements] in the three realms abandoned by seeing the truths and abandoned by cultivation, and among all secondary defilements of pride and sleep, those that arise independently are the entanglements of envy, stinginess, anger, concealment, regret, and the six stains. All such [factors] depend on mental consciousness, because they cannot possibly arise depending on the five sensory consciousnesses. All the rest depend generally on the six consciousnesses: namely, greed, hostility, and ignorance abandoned by cultivation, together with their associated secondary defilements—the four entanglements of shamelessness, moral unconcern, lethargy, and restlessness, and the secondary defilements subsumed under the great defilement ground-dharma, namely negligent disregard, laziness, and lack of faith—because they can all arise depending on the five sensory consciousnesses.