成唯識論述記 2.265

2.265

此種成就唯取種子，如《瑜伽》說：《對法論》中但約染法，有體、無體，有用、無用，名「成」、「不成」。生得有用名為「成就」，亦不說現行名「種子成就」。今依《對法》依體用有名「成」，約體用無名「不成」者，且依用說；如欲界染法為奢摩他伏，第七識中一向「成」；六識中名「成」、「不成」。六識之中見道一向「成」；修道名「成」、「不成」。修道中我見等不伏名「成」；貪、嗔等伏，名「不成」。已伏者作用無，名「不成」；未伏作用有名「成」。若無漏道，依染種體名「成」、「不成」，義亦有別。離欲界染見道門者，一向「不成」，已斷故；修道通「成」、「不成」。修道中第七識一向「成」，金剛心方斷故；六識一向「不成」，此依我見等離欲斷說；不爾，即通「成」及「不成」。其無記法，若有聖道望斷縛，名「成」、「不成」亦得，望體成佛名「不成」；不爾，名「成」。若生得善法，有依用名「成」、「不成」，未為邪見伏，生在此地名「成」；若邪見伏不生之地，名「不成」。若依體說，若已成佛名「不成」，已捨故；若未成佛，恒名「成」。《對法》中染法有體及用，名「成」、「不成」，說有無漏對治道故；《瑜伽》唯有作用名「成」、「不成」，以增盛種子方名「得」故。無記、生得善，唯《瑜伽》有約損用名「成」、「不成」。無記體者，應互相准作「成」、「不成」。

This attainment of seeds takes only seeds, as stated in the Yogācārabhūmi-śāstra. In the Abhidharma-samuccaya, it is solely in reference to defiled dharmas having an essence or lacking an essence, having function or lacking function, that they are called 'attained' or 'not attained'. Innate dharmas having function is called 'attainment'; nor does it say that active manifestation is called 'attainment of seeds'. Now, following the Abhidharma-samuccaya, regarding the statement that having essence and function is called 'attained' and lacking essence and function is called 'not attained', this is first stated in reference to function: for instance, when defiled dharmas of the desire realm are subdued by śamatha, they are entirely 'attained' in the seventh consciousness; in the sixth consciousness, they are called both 'attained' and 'not attained'. Within the sixth consciousness, those [abandoned by] the path of seeing are entirely 'attained'; those [abandoned by] the path of cultivation are called 'attained' and 'not attained'. Among those [abandoned by] the path of cultivation, self-view and the like that are not subdued are called 'attained'; greed, anger, and the like that are subdued are called 'not attained'. Those that are already subdued lack function and are called 'not attained'; those not yet subdued have function and are called 'attained'. If, through the uncontaminated path, they are called 'attained' or 'not attained' based on the essence of the defiled seeds, the meaning is also different. For those belonging to the path of seeing who are detached from the defilements of the desire realm, they are entirely 'not attained', because they have already been severed; for those of the path of cultivation, it applies to both 'attained' and 'not attained'. Among those of the path of cultivation, in the seventh consciousness they are entirely 'attained', because they are only severed at the vajropama-samādhi; in the sixth consciousness they are entirely 'not attained'—this is stated in reference to self-view and the like being severed upon detachment from desire; otherwise, it applies to both 'attained' and 'not attained'. As for indeterminate dharmas, if there is a noble path, in view of severing the bond, they can also be called 'attained' or 'not attained'; in view of their essence, upon attaining Buddhahood they are called 'not attained'; otherwise, they are called 'attained'. For innately acquired wholesome dharmas, some are called 'attained' or 'not attained' based on function: when not subdued by wrong view, being born in this realm they are called 'attained'; if subdued by wrong view or when born in a different realm, they are called 'not attained'. If stated based on essence: if one has already attained Buddhahood, they are called 'not attained', because they have already been relinquished; if one has not yet attained Buddhahood, they are constantly called 'attained'. In the Abhidharma-samuccaya, defiled dharmas having essence and function are called 'attained' and 'not attained' because uncontaminated counteracting paths are explained; in the Yogācārabhūmi-śāstra, only having function is called 'attained' and 'not attained', because only intensified seeds are designated as 'possession'. For indeterminate and innately acquired wholesome dharmas, only the Yogācārabhūmi-śāstra treats them as 'attained' and 'not attained' in terms of impaired function. As for the essence of indeterminate dharmas, one should analogously determine their being 'attained' or 'not attained'.