成唯識論了義燈 7.207

7.207

今謂：不爾。有煩惱障不與所知障同生，可如所說。無有煩惱離所知生，諸煩惱障必與所知同種而起，何獨身見與所知同，有餘不同？此三隨眠初二第六俱，七地已前斷故。微細隨眠即通第七、八地已上猶現行故，不說斷故。然說第六我見所引近遠分二者，說第六俱，非第七俱，七俱不由第六引故。

I now say: This is not so. If there were an emotional obstacle that did not co-arise with the cognitive obstacle, it might be as you say. But no defilement arises apart from the cognitive [obstacle]; all emotional obstacles necessarily arise from the same seed as the cognitive [obstacle]. Why would only the view of self be identical with the cognitive [obstacle], while the others were not identical? Among these three anuśayas, the first two are associated with the sixth [consciousness], because they are severed before the seventh ground. The subtle anuśaya extends to the seventh [consciousness], because it is still active on the eighth ground and above, and is not said to be severed. However, speaking of the two [types of defilements]—proximate and distant—induced by the view of self of the sixth [consciousness], refers to those associated with the sixth, not those associated with the seventh, because those associated with the seventh are not induced by the sixth.