成唯識論了義燈 7.66

7.66

又解：亦通加行及七地前；唯除見道，以唯在定，又復時促。四善根位雖伏二障分別起者，俱生未伏。以文不言分別未伏，故通俱生。又七地前雖伏煩惱，所知未全，要須加行故。又樂於下乘般涅槃障，五地方斷。雖未斷時不退趣彼，或可起心。不爾，如何五地方斷？設不起現，種至此除，故未斷前猶須練磨。《論》且舉初影顯於後，如斷四處，不唯地前。諸疑離疑，執著分別，七地猶有。

Another explanation: It also applies to the stage of preparations (prayoga) and before the seventh stage (bhūmi), excluding only the path of seeing (darśanamārga) because it is solely in meditative absorption and its duration is very brief. Although the stage of the four roots of goodness subdues the discriminated arisings of the two hindrances, the innate ones are not yet subdued. Because the text does not say that the discriminated ones are not yet subdued, it applies to the innate. Moreover, before the seventh stage, although afflictions are subdued, the cognitive [hindrance] is not completely [subdued], so preparations are necessarily required. Furthermore, the hindrance of taking pleasure in the parinirvāṇa of the lower vehicle is only severed at the fifth stage. Although prior to severing it one does not retrogress toward it, one might give rise to such thoughts. If not, how could it only be severed at the fifth stage? Even if actual manifestation is not arisen, the seed is eliminated only when reaching here; therefore, before it is severed, tempering is still needed. The Treatise merely cites the beginning to imply the subsequent, just as the severing of the four places is not confined to prior to the stages. Doubts, freedom from doubts, grasping, and discrimination still exist up through the seventh stage.