成唯識論述記 2.263

2.263

述曰：五十二說：若所有染污法、諸無記法、生得善法，不由功用而現行者。染法未為奢摩他伏，無記未為聖道永害，生得未為邪見損伏，如是名為種子成就。此等未損，行與不行皆名成就，故《瑜伽》言：於引發緣勢力自在，假立為「得」，即是一切見、修煩惱、三無記法任運起者，及生得善所有種子，皆此成就，從無始來此等種子數修習故。然五十六、《對法》第五說種子成，如生欲界未離欲染，此諸煩惱及隨煩惱名為成就；若離此地欲亦名不成就。彼依有體，及與損害、能生現行作用力故，名成、不成就。

The Commentary states: Fascicle 52 states: If any defiled phenomena, indeterminate phenomena, or innately acquired wholesome phenomena actualize without exertion—defiled phenomena not yet suppressed by śamatha, indeterminate phenomena not yet permanently destroyed by the noble path, and innately acquired wholesome phenomena not yet impaired and suppressed by wrong views—these are called possession as seeds. When these are not impaired, whether they operate or do not operate, they are all called possession. Therefore the *Yogācāra* says: Mastery over the power of initiating conditions is metaphorically established as 'prāpti'. That is, all afflictions of seeing and cultivation, the three indeterminate phenomena that arise spontaneously, and all seeds of innately acquired wholesome phenomena are all this possession, because these seeds have been practiced repeatedly from beginningless time. However, fascicle 56, and *Abhidharma-samuccaya* fascicle 5, explain possession of seeds as: for example, being born in the desire realm and not yet free from desire-realm defilement, these afflictions and secondary afflictions are called possession; if one is free from the desire of this plane, they are also called non-possession. That is based on their having an entity, and by virtue of their being impaired or having the active power to generate actualization, they are called possession and non-possession.