瑜伽論記 12.120

12.120

又諸菩薩已下，第八明念念能入滅定。第六住中所入滅定，今此住中念念能入者，景法師云：但言第六住不前五住者，舉終顯始，從初地至六有出入觀異不恒滅定故舉第六，類顯前五亦暫入滅，亦可前三地相同世間不論得彼滅，四五六相同二乘，四地初得道品無漏譬於初果未得滅定，五地菩薩如第二果亦未得滅定為此不論，六地菩薩譬第三果得滅定故所以偏論，七地菩薩得無生忍如阿羅漢故念念中恒入滅定。

From "Furthermore, bodhisattvas..." onwards, the eighth part explains the ability to enter the attainment of cessation in every thought-moment. Regarding "the attainment of cessation entered in the sixth dwelling, now in this dwelling he is able to enter in every thought-moment," Master Jing says: "The reason it mentions only the sixth dwelling and not the preceding five dwellings is that it adduces the end to reveal the beginning: from the first stage to the sixth, there are differences between entering and emerging from contemplation, and cessation is not constant; therefore, adducing the sixth analogously reveals that the preceding five also briefly enter cessation. Alternatively, the characteristics of the first three stages are similar to the worldly, so achieving that cessation is not discussed; the fourth, fifth, and sixth are similar to the two vehicles. The fourth stage first attains the taintless limbs of enlightenment, being likened to the first fruit [of the śrāvaka], and has not yet attained the attainment of cessation; the bodhisattva of the fifth stage is like the second fruit and has likewise not yet attained the attainment of cessation, and for this reason it is not discussed; because the bodhisattva of the sixth stage is likened to the third fruit and attains the attainment of cessation, it is specifically discussed; the bodhisattva of the seventh stage attains the forbearance of non-arising, like an arhat, and therefore enters the attainment of cessation constantly in every thought-moment."