成唯識論了義燈 2.114

2.114

答：既假立得二種俱有，亦有種子自在等別，且依識變無為立得，各依彼見種子上立。種為能起，無為相故，或依現見，以心起時變彼相故，三差別者，方便善心，變熏成種名自在成；現行心變，即現成就；所餘心變種子成就，不名自在。若依如立據能證說，依種即自在，現證即現行。若後得緣，即同前依識所變者說。然非擇滅，雖非智證。若暫伏惑得非擇滅，同後得智說。若非伏惑但緣闕顯，依不起種義說得彼，自在種等准性可知。

Answer: Since possession is established nominally, both exist, and there are also distinctions such as seeds and mastery. First, establishing possession based on unconditioned dharmas transformed by consciousness is established respectively on the seeds of those views, because the seed is what can produce the mark of the unconditioned; or it is based on manifest view, because when the mind arises it transforms that mark. As for the three distinctions: when a preparatory good mind transforms and perfumes to form a seed, it is called accomplished through mastery; when transformed by a mind of manifest activity, it is manifest accomplishment; when transformed by other minds, it is accomplishment of seeds and not called mastery. If it is established based on tathatā, speaking in terms of what can realize it: based on seeds it is mastery, and manifest realization is manifest activity. If it is cognized by post-attainment [cognition], it is explained in the same way as what was previously transformed by consciousness. However, non-analytical cessation, although not realized through wisdom, is explained in the same way as post-attainment cognition if non-analytical cessation is obtained by temporarily suppressing defilements. If it is not through suppressing defilements but merely revealed through the absence of conditions, one is said to acquire it in terms of seeds that do not arise; mastery, seeds, and so forth may be understood by analogy with their nature.