成唯識論述記 5.528

5.528

述曰：八地已去所有法執，是現行非種子，此非第六識中法執現種，說彼地地皆能斷故。若謂彼說，第七惑餘識中法執種子非有現行，現行所知障此位無故者，即煩惱種子亦應言在；十地之中未斷第七及餘修道煩惱種故，應言此位煩惱、所知二障俱在，何故唯言所知障在？若言第六識可起現行法執故，言法為依者，此與何法為所依也？第六非所依，第七是所依。又若許第六起此染心，何故不起煩惱人執？何法為障令不生耶？不見餘時第六意識，唯有法執，經於一切時都無人執故。然上重諍初及第二位，不言平等性等位者，彼易了故。

The Commentary states: All attachment to dharmas from the eighth bhūmi onward is active operation and not seeds. This is not the active operation or seed of attachment to dharmas in the sixth consciousness, because that is said to be severed stage by stage. If it were said that that [sūtra] spoke of the seeds of attachment to dharmas in the seventh defilement and other consciousnesses and not active operation, because active cognitive hindrance does not exist in this stage, then the seeds of afflictions should also be said to remain; for within the ten bhūmis one has not severed the seeds of afflictions of the seventh and other paths of cultivation, so it should say that both hindrances—affliction and cognitive—remain in this stage; why does it say only that the cognitive hindrance remains? If it were said that the sixth consciousness can give rise to actively operating attachment to dharmas, hence it speaks of dharmas as the basis, for what dharma is this the basis? The sixth is not a basis; the seventh is the basis. Furthermore, if one allows that the sixth gives rise to this defiled mind, why does it not give rise to the affliction of attachment to person? What dharma acts as an obstacle to prevent it from arising? At no other time is the sixth mental consciousness seen to possess only attachment to dharmas without having attachment to person at all times. Now, the above re-disputes the initial and second stages, not speaking of the stage of equality nature and so on, because that is easy to understand.