成唯識論了義燈 2.112

2.112

然西明云：准《揚論》云：一、諸行種子所攝相續差別性；二、自在生起相續差別性；三、自相生起相續差別性。云：與《瑜伽》別，種但立一，現即分二，加行善等，名自在生起相；非加行生起，但名自相生起。今又解云：與《瑜伽》同，云二自在生起相續差別性者，以加行等善法種子，有勝功能起現行已，而得自在，名自在生起。若二現行名自相生起，以起現行名自相起。無為之法立成就者，如本疏說，又助解云：准第二云。

However, Ximing states: 'According to the Prakaraṇāryavācā: 1. the specific continuous nature subsumed by the seeds of all saṃskāras; 2. the specific continuous nature of the arising of mastery; 3. the specific continuous nature of the arising of own-characteristic. He says: this differs from the Yogācārabhūmi; seeds are established as only one, whereas manifest activity is divided into two: preparatory good and the like are called the characteristic of the arising of mastery; what does not arise from preparation is merely called the arising of own-characteristic.' Now I explain again: it is identical to the Yogācārabhūmi. When it says 'the second, the specific continuous nature of the arising of mastery,' it is because when the seeds of preparatory and other good dharmas possess superior efficacy and have given rise to manifest activity, one attains mastery; this is called the arising of mastery. The two manifest activities are called the arising of own-characteristic, because the arising of manifest activity is called the arising of own-characteristic. As for establishing accomplishment for unconditioned dharmas, it is as stated in the basic Commentary; another supplementary explanation says: relying on what the second [fascicle] says: