瑜伽師地論略纂 16.66

16.66

論云「此中差別者，根是果性，界是因性，信解是因性，意樂是果性」者，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，是增上義，故名果，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。

Regarding the treatise's statement: 'The distinctions here are: faculties are of the nature of fruition; realms (dhātu) are of the nature of cause; resolute faith (adhimukti) is of the nature of cause; and aspiration (āśaya) is of the nature of fruition': whether defiled or pure, both faculties and realms generally use the five faculties such as faith, the five feeling faculties, and the mind faculty as their substantial nature according to context; it is just that active manifestations are called faculties, while seeds are called realms. The Master of Great Meaning says: Or, initial practice that is not yet fulfilled is called realm, which has the sense of increase; that which is already fulfilled is called faculty, which has the sense of predominance, and is therefore called fruition; hence they are called fruition and cause, yet their substantial nature is not different. Resolute faith and aspiration, as in various treatises, both take the two dharmas of desire and resolute determination as their substantial nature; whether defiled or pure they are the same and without distinction. It is merely that resolute faith is the cause and aspiration is the fruit; that is, the seed is called resolute faith, and the fruit is called aspiration. This is the scriptural evidence of the various treatises. The Master of Great Meaning says: When faith and so forth are first generated, it is called resolute faith, which is why it is a cause; when faith and so forth are generated at a later time, it is called aspiration, which is why it is a fruit; this is not explained in terms of seeds and the like. This principle is like this.