大乘義章 4.58

4.58

次就因義分別諸根。眼等五根、男女二根，是報法故，一向非因。命根一種，論說不同。若依《毘曇》，與眼等同，一向非因。若依《成實》，說過去業為命根故，一向是因。三無漏根，大小不同。小乘法中一向非因，破生死故。大乘法中有因非因，緣照無漏，能招變易，一向是因；真證無漏，不招生死，說為非因。信等五根是有漏者，一向是因。是無漏者，同三無漏。意根一種，與因相應，說之為因，非因相應，說為非因。五受根者，論說不同。若依《成實》，受陰中者一向非因；行中義說，有因非因。若依《毘曇》，與諸煩惱結業俱者一向是因，餘皆非因（此五門竟）。

Next is distinguishing the faculties in terms of the meaning of cause. The five faculties of the eye and so forth, and the two faculties of male and female, are karmic retribution dharmas, and therefore are purely non-causes. The single life faculty is explained differently in the treatises: according to the Abhidharma, it is the same as the eye and so forth, being purely a non-cause; according to the Tattvasiddhi, because past karma is said to be the life faculty, it is purely a cause. The three untainted faculties differ between the Mahāyāna and Hīnayāna: in the Hīnayāna teachings they are purely non-causes, because they destroy birth-and-death; in the Mahāyāna teachings there are both cause and non-cause—the untainted that perceives objects can bring about transformative [birth-and-death] and is purely a cause, while the untainted of true realization does not produce birth-and-death and is described as a non-cause. When the five faculties of faith and so forth are tainted, they are purely causes; when they are untainted, they are the same as the three untainted [faculties]. The single mind faculty, when corresponding with causes, is explained as a cause; when corresponding with non-causes, it is explained as a non-cause. As for the five faculties of feeling, they are explained differently in the treatises: according to the Tattvasiddhi, those within the feeling aggregate are purely non-causes, but when explained in terms of the formations [aggregate], they can be causes or non-causes; according to the Abhidharma, those co-arising with afflictions and karma are purely causes, while the rest are all non-causes. (This completes the fifth section.)