成唯識論了義燈 2.111

2.111

無記法中復有二種：一者有覆；二者無覆。有覆性者，同煩惱說。無覆無記，復有四種：一、異熟；二、威儀；三、工巧；四、變化。異熟無記，唯種子成就，威儀、工巧各具二種：如象行鹿驟，營田織薄等，名種子成就；若象王行，鵝王步，雕文廁畫等，名自在成就。加功始得非因循起故，變化無記唯自在成，必功用起故。又成此者得自在故，故《瑜伽論》云：若加行所生善，及一分無記，增盛種子，名自在成。《對法》亦云：加行善法，謂世、出世一切功能。一分無記，謂工巧處變化心等。故上說自識變，亦通非情，有說成七寶故。若他識變，准第二中，變他根塵，論自二說，第七卷中解所緣緣，亦許緣他所變之種，復說輪王成就七寶，雖他所變不得名成，自識杖變，亦可假說三種成就。

Among indeterminate dharmas, there are again two kinds: first, defiled-indeterminate (nivṛtāvyākṛta); second, undefiled-indeterminate (anivṛtāvyākṛta). The defiled-indeterminate nature is explained in the same way as afflictions. Undefiled-indeterminate dharmas are again of four kinds: first, ripening (vipāka); second, deportment (iryāpatha); third, arts and crafts (śilpasthāna); fourth, transformation (nirmāṇa). Ripening indeterminate is solely accomplishment of seeds. Deportment and arts and crafts each possess both kinds: such as the walking of an elephant, the galloping of a deer, cultivating fields, and weaving reeds, which are called accomplishment of seeds; whereas the stride of an elephant king, the gait of a goose king, engraving patterns, and painting fine pictures are called accomplishment of mastery, because they are obtained only after exerting effort and do not arise through mere habituation. Indeterminate transformation is solely accomplished through mastery, because it necessarily arises through exertion; furthermore, one who accomplishes this attains mastery. Therefore the Yogācārabhūmi says: 'If it is good born of preparation, and a portion of indeterminate, the intensified seeds are called accomplished through mastery.' The Abhidharmasamuccaya also says: 'Preparatory good dharmas refer to all mundane and supramundane proficiencies. A portion of indeterminate refers to mind of arts and crafts, transformation, and so forth.' Therefore, as stated above, what is transformed by one's own consciousness also extends to inanimate things, as some speak of accomplishing the seven treasures. If it is transformed by another's consciousness, according to the second [fascicle], regarding transforming the sense faculties and dust of others, the treatise itself gives two explanations; in the seventh fascicle, explaining the objective condition, it also allows taking the seeds transformed by another as an object, and further speaks of the wheel-turning king accomplishing the seven treasures. Although what is transformed by another cannot be called accomplished, being transformed based on one's own consciousness, one can also nominally speak of the three kinds of accomplishment.