大乘義章 16.55

16.55

次約位分。理實此五遍通始終，隨相且分。如《雜心》說「在初業地名為信根，見道已前名初業地，於出世道能信順故。在於見地名精進根，於見道中起行速故。在於薄地名為念根，斯陀含人守心住緣薄煩惱故。在離欲地名為定根，阿那含人得八禪故。在無學地名為慧根，阿羅漢人得究竟故。」將小類大，其義亦同。五根如是。五力如根。

Next, distinguishing them according to stages. In truth, these five permeate from beginning to end; here they are provisionally divided according to their aspects. As the Saṃyuktābhidharmahṛdaya says: "In the stage of initial practice it is called the faculty of faith—the stage prior to the path of seeing is called the stage of initial practice, because one can have faith in and accord with the supramundane path. In the stage of seeing it is called the faculty of vigor, because one initiates practice swiftly in the path of seeing. In the stage of attenuation it is called the faculty of mindfulness, because the sakṛdāgāmin guards the mind and abides upon the condition, attenuating defilements. In the stage of detachment from desire it is called the faculty of samādhi, because the anāgāmin attains the eight dhyānas. In the stage of no-more-learning it is called the faculty of prajñā, because the arhat attains the ultimate." Comparing the Hīnayāna to the Mahāyāna, the principle is also the same. Such are the five faculties. The five powers (bala) are like the faculties.