瑜伽論記 8.222

8.222

摧滅高幢者，基云：言摧我慢，即第八也。已斷五支者，第九也。基云：已斷五上分結，并五下分結。景云：但斷五上分結。成就六支者，即第十也。景云：成六常住支。（基云：）成就六念。又成軌則、所行等六支。今若依阿含經釋此文者，應云已斷五蓋獲六恒住，故彼經辨羅漢果云摧五蓋獲六住護一身念降魔。但下文說成六恒住何須重辨？

"Having brought down the high banner": Ji says this refers to crushing self-pride, which is the eighth. "Having severed the five factors" is the ninth. Ji says this means having severed the five higher fetters as well as the five lower fetters. Jing says it refers only to severing the five higher fetters. "Being endowed with the six factors" is the tenth. Jing says it means being endowed with the six constant abidings. (Ji says:) being endowed with the six recollections; or being endowed with the six factors of proper deportment, sphere of activity, and so forth. If this passage were now explained according to the Āgamas, it should say that having severed the five hindrances, one attains the six constant abidings; hence that sūtra, in distinguishing the fruit of an arhat, says: "Crushing the five hindrances, attaining the six abidings, guarding the body with a single mindfulness, and subduing Māra." But since the text below explains being endowed with the six constant abidings, why would it need to be distinguished again?