瑜伽論記 18.53

18.53

基云：根界二種，若染、若淨隨應通用信等五根及五受根意根為體，但現行名根種子名界。大義曰：或初修未滿名界是增義，已成滿名根根是增上義，故名界故，言果因也，而體無別信解意樂如諸論，並以欲及勝解二法為體，若染若淨皆同亦無差別，但是信解是因意樂是果，即種子名信解果名意樂也。此即諸論證文。大義曰：即初起信等時名信解，所以是因，後時起信等名意樂所以是果，非約種子等解，此義如是。

Ji says: as for the two kinds, faculties and elements, whether defiled or pure, as appropriate, they generally take the five faculties such as faith, the five sensation faculties, and the mental faculty as their entity, except that manifest activity is called faculty and the seed is called element. The Great Master [Kuiji] says: or when initially cultivated and not yet full, it is called element in the sense of increase; when already accomplished and full, it is called faculty in the sense of predominance; hence being called element, they are spoken of as fruition and cause, yet without distinct entities. Resolute determination and aspiration, as in various treatises, both take the two phenomena of desire and resolute determination as their entities, identical whether defiled or pure without distinction; it is merely that resolute determination is the cause and aspiration is the fruition, meaning that the seed is called resolute determination and the fruition is called aspiration. This is the textual evidence from the treatises. The Great Master says: when first giving rise to faith and so on, it is called resolute determination, which is why it is the cause; later, when giving rise to faith and so on, it is called aspiration, which is why it is the fruition; this is not explained in terms of seeds and so forth; such is this meaning.