瑜伽師地論略纂 12.144

12.144

論云「又諸菩薩第六住中所入滅定，今此住中念念能入」者，此能入者考掠，云念念能入，非菩薩實能入，以起心化生故。若依念念定入，應不利生，故知以考掠為論。　問曰：何故唯言第六地，不言前五地？義曰：影顯前五地，說最後時兼括前故。此地中十二段文，如結准配知。唯有第五、有加行行圓滿攝故者，看上文似與第四顛倒結，第四今第五，第五合在第四。法師云：此第五、有加行行圓滿者，即是今此住中一切貪等皆悉除斷，以有加行行圓滿故，所以斷除諸惑。還是依治結，非顛倒法。

The treatise says: "Furthermore, the cessation attainment that bodhisattvas enter in the sixth abode can now be entered moment by moment in this abode." This entering is an investigation and assessment stating that it can be entered moment by moment, not that the bodhisattva can actually enter it [at every moment], because one generates thoughts to transform beings. If one entered the absorption definitely at every moment, one would not benefit beings; thus we know this is discussed by way of investigation and assessment. Question: Why does it only speak of the sixth bhūmi and not the preceding five bhūmis? Answer: By implication it illuminates the preceding five bhūmis; speaking of the final point subsumes what came before. The twelve sections of text in this bhūmi can be known by matching them to the conclusions. As for only the fifth, "because it is subsumed under the completion of the practice of application," looking at the text above it seems inverted with the fourth conclusion: the fourth is now the fifth, and the fifth should be in the fourth. The Dharma Master says: This fifth, "completion of the practice of application," refers to "now in this abode all [afflictions] such as craving are entirely eliminated and severed"; because the practice of application is completed, one therefore eliminates all afflictions. It is still concluded according to the antidote, and is not an inverted doctrine.