成唯識論了義燈 5.57

5.57

《論》：於實德能深忍，樂欲心淨為信。《雜集論》中略標同此，境、業少異。彼云：《顯揚》說境相似，俱云於有體、有德、有能，且就有體不說唯言。不爾信緣過、未等法，豈有體耶？因果、自性正同此《論》。彼云：忍可、清淨、希望為體，《顯揚》略果，《五蘊》同此，但因果具說。彼云：極正符順心淨為性，符順之言通忍、欲二。故此《論》云：若印順者即勝解故，若樂順者即是欲故。

The Śāstra states: 'Deep conviction, desire, and mental purity regarding truth, virtue, and ability are faith (śraddhā).' In the Samuccaya, the summary formulation is the same as this, while its object and activity are slightly different. That treatise says: 'The Prakaraṇārya explains the object similarly; both say with respect to what has real entity, what has virtue, and what has ability, speaking provisionally with respect to what has real entity without using the word "only". Otherwise, when faith cognizes past and future dharmas, how could they have real entity?' Cause, effect, and own-nature are precisely the same as this Śāstra. That treatise says: 'Conviction, purity, and aspiration are its essence.' The Prakaraṇārya omits the effect; the Pañcaskandhaka is the same as this, but states both cause and effect completely. That treatise says: 'Extremely correct accord and mental purity are its nature'; the word 'accord' applies to both conviction and desire. Therefore this Śāstra states: 'If it approves and accords, it is resolve (adhimokṣa); if it desires and accords, it is desire (chanda).'