金剛般若經疏論纂要 1.50

1.50

此以降伏為總，住修為別也。謂住修之中皆有降伏，經意在此，故唯標降伏。有科此所標，云舉後攝初者，乃令經文極不穩暢、理例顛倒。自古言教秪有以初攝後，未聞以後攝初，況詳經文無別答降伏之處，則知降伏在住修中。皆令離相是答降伏問也，不別答者，此經宗於離相，離相正是降心，本意欲明降心須約住修而顯，住修、降心本不相離，故無著十八住皆有住修降心。

Here, subduing is taken as the general, while abiding and cultivation are taken as the specific. That is, within abiding and cultivation there is in all cases subduing; the sūtra's intention lies here, hence it only indicates subduing. Some who outline this point say that raising the latter subsumes the former; this makes the sūtra text extremely awkward and turns the principles and rules upside down. Since ancient times, verbal teachings only subsume the latter by means of the former; we have never heard of subsuming the former by means of the latter. What is more, examining the sūtra text reveals no separate place where subduing is answered; thus we know that subduing is contained within abiding and cultivation. Causing all to be free from marks is answering the question about subduing. That it is not answered separately is because this sūtra takes freedom from marks as its essential theme, and freedom from marks is precisely subduing the mind. The original intention was to clarify that subduing the mind must be revealed in terms of abiding and cultivation; abiding, cultivation, and subduing the mind are originally not separate from one another, which is why all of Asaṅga's eighteen dwellings contain abiding, cultivation, and subduing the mind.