成唯識論述記 2.267

2.267

現行成就者，《對法》等說：諸蘊處界，若善、不善、無記現行，名現行成就；種若斷損，現行亦「不成就」。現起時必名「成」，不起位名「不成」；前二唯種，此唯現行。三種成就皆通有漏，若無漏法唯後二種。若大乘位伏、斷有異，如《樞要》說。問：何故種分為二，現唯立一？答：以種隱而難知，離之為二；現行顯而易了，合而為一，又影顯故。

Regarding attainment of active manifestation, texts such as the Abhidharma-samuccaya state: when the aggregates, bases, and elements actively manifest as wholesome, unwholesome, or indeterminate, this is called attainment of active manifestation; if the seeds are severed or damaged, the active manifestations are also 'not attained'. When actively arising, they are necessarily called 'attained'; at the stage of non-arising, they are called 'not attained'. The former two are solely seeds; this is solely active manifestation. All three kinds of attainment apply to the contaminated; uncontaminated dharmas apply only to the latter two kinds. As for the differences in subduing and severing across the Mahāyāna stages, they are as explained in the Cheng weishi lun shuyao. Question: Why are seeds divided into two, while active manifestation is established as only one? Answer: Because seeds are subtle and difficult to know, they are divided into two; active manifestation is obvious and easy to understand, so it is combined into one; furthermore, it is to highlight each other by contrast.