成唯識論了義燈 2.110

2.110

釋三種成就。且法有二：一者有體；二者無體。但於有法立於成就，不於無法，無法無體，無可成故。有法之中，復有二種：一、有為；二、無為。且有為中，復有二種：一者自識變；二者他識變。自識變中，復有二種：一者種子；二者現行。種子隱而難知，所以分之為二：一、種子成就；二、自在成就。現行顯而易了，所以總合為一，名現行成就。種子之中復有三種：一者善；二不善；三無記。善中有二：一、無漏；二、有漏。有漏善中復有二種：一、方便；二、生得。前無漏善及方便，並名自在，以成就此者，必於生死，當得自在，又當引生必加功用，方始起故，即通本、始，餘義准思。生得善者生便即得，因循而生。無勝功能，所有種子但名生得，不善之法，亦但名為種子成就。以有此法，沈於生死，於解脫分，無勝堪能故。雖《解深密經》云：十地菩薩所起煩惱，勝二乘人，所起無漏，彼由菩薩無漏悲智，非彼煩惱自堪能，故不名為自在成就。

Explaining the three kinds of accomplishment (samanvāgama). First, dharmas are of two kinds: first, those with real essence; second, those without essence. Accomplishment is established only for existent dharmas, not for non-existent dharmas, because what is non-existent lacks essence and there is nothing to be accomplished. Among existent dharmas, there are again two kinds: first, conditioned; second, unconditioned. Furthermore, among conditioned dharmas, there are again two kinds: first, transformed by one's own consciousness; second, transformed by another's consciousness. Among those transformed by one's own consciousness, there are again two kinds: first, seeds; second, manifest activity. Seeds are hidden and difficult to know, so they are divided into two: first, accomplishment of seeds; second, accomplishment of mastery (vaśitā). Manifest activity is obvious and easy to understand, so it is combined into one, termed 'accomplishment of manifest activity.' Among seeds, there are again three kinds: first, good; second, unwholesome; third, indeterminate. Among good ones, there are two kinds: first, uncontaminated; second, contaminated. Among contaminated good ones, there are again two kinds: first, acquired through application (prayogika); second, innate (upapattilābhika). The former uncontaminated good and application-based [good] are both called 'mastery,' because one who accomplishes these will certainly attain mastery over saṃsāra, and furthermore, when they are to be induced and produced, they only arise after exertion; thus this covers both original and newly acquired [seeds]; the remaining senses may be inferred. Innate good is acquired as soon as one is born, arising through habituation; possessing no superior efficacy, all its seeds are merely called innate. Unwholesome dharmas are also merely called accomplishment of seeds, because having these dharmas causes one to sink in saṃsāra and possess no superior capability regarding the factors leading to liberation. Although the Sandhinirmocana-sūtra says that the afflictions aroused by a bodhisattva on the ten bhūmis surpass the uncontaminated [dharmas] aroused by the people of the two vehicles, that is due to the bodhisattva's uncontaminated compassion and wisdom, not because those afflictions themselves have such capability; hence it is not called accomplishment of mastery.