成唯識論述記 2.266

2.266

自在成就者，《瑜伽論》說：若加行所生善法，及一分無記增盛種子，名「自在成」，由加行力方得自在，又成此時名自在者，故說此等名「自在成」。《對法論》說：加行善法，謂世、出世一切功德；一分無記，謂工巧處、變化心等，「等」言為顯攝威儀心極串習者，唯除生得無記之法。若准《對法》染污等法說，其加行善等，若體、若用，亦有「成」、「不成」者，如斷善根用「不成」；成佛之時體「不成」，有漏者已捨故。無記亦有用「成」及「不成」，離縛等故。若望成佛，亦有體「不成」者，其無漏種亦爾。用有「成」、「不成」，謂得勝捨劣，及退失現法樂住等，名「不成」；已生現行者，名「成」。有未起無漏現行位，名「不成」；後起現位，名「成」。其體亦有「成」、「不成」，無種姓名「不成」，有者名「成」；有三乘決定所有姓名「成」，互所無名「不成」。

Regarding attainment of mastery, the Yogācārabhūmi-śāstra states: wholesome dharmas generated by applied effort and the intensified seeds of a portion of indeterminate dharmas are called 'attainment of mastery'; it is only by the power of applied effort that one attains mastery, and further, at the time of attaining this, one is called 'one who has mastery'; therefore, these are called 'attainment of mastery'. The Abhidharma-samuccaya states: wholesome dharmas of applied effort refer to all worldly and supramundane virtues; a portion of indeterminate dharmas refers to the mind of technical crafts, the transformative mind, and the like; the word 'and the like' is to show that it includes the mind of deportment that has been thoroughly practiced, excluding only innately acquired indeterminate dharmas. If, following the explanation of defiled and other dharmas in the Abhidharma-samuccaya, one examines whether applied effort and the like have 'attainment' or 'non-attainment' in essence or function: as when the roots of goodness are severed, they are functionally 'not attained'; at the time of attaining Buddhahood, they are essentially 'not attained', because contaminated ones have already been relinquished. Indeterminate dharmas also have functional 'attainment' and 'non-attainment', through detachment from bonds and the like. In view of attaining Buddhahood, they also have essential 'non-attainment'; uncontaminated seeds are likewise so. Functionally they have 'attainment' and 'non-attainment': namely, gaining the superior and relinquishing the inferior, and falling away from dwelling in ease in the present dharma, are called 'not attained'; those that have already arisen as active manifestations are called 'attained'. At the stage when uncontaminated active manifestations have not yet arisen, they are called 'not attained'; at the stage when they later arise as active manifestations, they are called 'attained'. In terms of essence, they also have 'attainment' and 'non-attainment': lacking the gotra is called 'not attained', and having it is called 'attained'; having the definite gotra of the three vehicles is called 'attained', and lacking each other's gotra is called 'not attained'.