瑜伽師地論略纂 16.66

16.66

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.