成唯識論了義燈 5.261

5.261

The treatise previously stated: 'Although it belongs to the peak of existence…' within arising the samāpatti. The original commentary gives two explanations, and now I also provide an auxiliary explanation. First, following the first master, according to the mind of preparation, one may also say 'transcending' in terms of the sequence of concentrations. After other minds of neither-perception-nor-non-perception, one enters through preparation. Now, depending on whichever mind—whether one enters through preparation with a mind of the desire realm or a mind of the first dhyāna—it is not necessary to follow another concentration; hence it can be called 'transcending'. That it 'belongs to the peak of existence' is stated based on its initial arising. Following the second master, one can enter directly after the mind of whichever level. Here preparation is not required; just like the Tathāgata, one enters effortlessly, without raising preparations. Question: If the mind is first raised and subdued, having already entered cessation, and that mind has nowhere from which not to arise, how can one say that after the extremely subtle mind, due to the efficacy of the mind of revulsion, it is established at the position of non-arising? Answer: That is stated based on initial cultivation, not on those who have mastery. If so, when that mind fundamentally does not arise during other concentrations, should it constantly be called entering cessation? Answer: With other concentration minds it is not called entering cessation; only when other concentration minds are absent is this concentration manifested. Of the two explanations, the latter is superior.