成唯識論了義燈 7.70

7.70

又釋：持、任等唯除真見及佛果位，佛果位中更無果故，真見位中無影相等故，通所餘位。故《顯揚》二十云：「有五種法能攝一切瑜伽行者諸瑜伽地」。八地以上義說聞、思亦緣教等，故通為正。又四善根亦親蒙佛而為教授，故《莊嚴論》第七頌云：「自後蒙諸佛，法流而教授。」釋云：從此已後，蒙諸佛如來以修多羅等法而為說之。准此文意，或蒙教授已，修持、任、鏡、明。持，謂於教起六種心；任，即次起十一作意；鏡，即修九種住心；明，又依智作諸神通。或不配此。

Another interpretation: Retention, application, and so forth apply to all remaining stages, excluding only genuine seeing (darśanamārga) and the stage of buddhahood; for in the stage of buddhahood there is no further fruit, and in the stage of genuine seeing there are no reflected images and the like. Therefore, the twentieth fascicle of the Prakaraṇāryavācā says: "There are five phenomena that subsume all yoga grounds of the yoga practitioner." From the eighth stage upward, it is said nominally that hearing and thinking also focus on the teaching and so forth; thus it is correct that they apply generally. Furthermore, in the four roots of goodness, one also personally receives instruction from the buddhas. Hence, a verse in the seventh chapter of the Mahāyānasūtrālaṃkāra says: "Thereafter, one receives instruction / From the buddhas through the stream of Dharma." The commentary explains: from this point forward, one receives instruction from the buddhas, the Tathāgatas, who expound phenomena such as the sūtras. Following the sense of this text, it may be that after receiving instruction, one cultivates retention, application, the mirror, and the light: "retention" refers to generating six types of mental dispositions toward the teaching; "application" means subsequently generating eleven mental orientations; "the mirror" means cultivating the nine states of resting the mind; and "the light" again means generating various supernormal powers based on wisdom. Or else, they need not be matched in this way.