成唯識論演祕 6.62

6.62

Answer: Since it is called 'preparatory application', how could fundamental wisdom have the aspect (ākāra) of preparatory application? Even upon reaching the fruit of Buddhahood, although it arises spontaneously (anābhoga), one must still enter based on the characteristics of cessation; contemplating the characteristics of cessation is not the function of fundamental wisdom. Were it not so, there would be the fault of the two causes not being completely revealed. If one says that the two causes are stated based on the causal stage, this is also impermissible; why would the teaching not discuss the concentration of cessation of the fruitional stage? Nor is there any text deciding that the two are solely in the causal stage. What fault is there if, based on the fruition of mastery (vibhūtvaphala), one objectifies the characteristics of cessation spontaneously? If one says that relying on those characteristics of cessation is itself fundamental wisdom, this is also incorrect; for the Śraddhotpāda(?)-sūtra [or *Śreṣṭhila-sūtra] says 'correctly reflecting on the signless realm', and 'correctly reflecting' is stated in all texts to be subsequent-attainment wisdom. How much more so when below it states that one must realize the two emptinesses, because it is induced by subsequent-attainment [wisdom] as appropriate—how could one forcibly harmonize them according to personal inclination? By this reasoning, it is determined that one relies solely on subsequent-attainment [wisdom] as the preparatory application.