btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi stobs lnga mi zad pa ste.

dad pa mi tshugs pa dang, brtson ’grus mi tshugs pa dang, dran pa mi tshugs pa dang, ting nge ’dzin mi tshugs pa dang, shes rab mi tshugs pa bstan pa’i phyir btsun pa sha ra dva ti’i bu gzhan yang byang chub sems dpa’ rnams kyi stobs lnga mi zad pa ste zhes bya ba la sogs pa gsungs so.
’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, de la byang chub sems dpa’ rnams kyi stobs lnga mi zad pa ste zhes bya ba nas brtsams te shes rab kyi stobs zhes bya ba yan chad ni bstan pa’i tshul lo, lhag ma rnams ni bshad pa’i tshul lo.
dad pa la sogs pa lnga po ’di rnams la stobs zhes bya ba yang dbang po’i tshe na ni dad par bya ba la sogs pa chos rnams mngon du bya ba dang sgrub par byed pa la dbang byed pa tsam du zad kyi, mi mthun pa’i phyogs rnams kyis mi tshugs pa ma yin no. stobs kyi dus na ni dad pa la sogs pa de dag nyid rab tu bsgoms shing sbyangs te mthu dang ldan par gyur pas ma dad pa la sogs pa’i mi mthun pa’i phyogs rnams kyis mi tshugs pa la stobs zhes bya’o – "These five beginning with faith are also called powers (bala). When treated as abilities (indriya) they only have mastery (ādhipatya) in realizing (abhimukhīkaraṇa) and fulfilling (abhinirhāra) the moments of existence in which one should believe, etc., they are not such that they sweep away the contraries (vipakṣanirlekha). When treated as powers (bala), however, faith and the others, when cultivated (prabhāvita) and purified (vishodhita), attain strength (sthāmabhūta) and are powers (bala) so as to sweep away their contraries, lack of faith, etc. (āshraddhyādivipakṣanirlekha)".
Abhidharmasamuccaya p. 7410-11 treats the distinction between indriya and bala as follows: yathā panycendriyāṇi tathā panycabalāni / eṣāṃ visheṣaḥ tair vipakṣāntarāyanirllekho ’navamṛdyateti balānīty ucyate // and bhāṣya p. 8816-19: balānām ālaṃbanādikam indriyaiḥ samānam // phale tu visheṣaḥ / tathā hy eṣāṃ tac ca yathoktam – āshraddhyādivipakṣanirlekhash cādhika, ity ata evaiṣāṃ tulyānām ālaṃbanasvabhāvādikānām apy anavamṛdyatārthavisheṣeṇa bodhipakṣāntaratvam //
The āshraddhyādivipakṣanirlekhash cādhika in the bhāṣya is said to be a quotation, but it can hardly be a quotation from our ṭīkā, which quotes the Abhidharmasamuccayabhāṣya elsewhere. The adhika is not found in ṭ, which also suggests a common source for the sentence. Cf. the introduction on the quotations in ṭ and on the author of ṭ.
de mi zad pa yang de dag gis dad par bya ba’i chos rnams mi zad pas de la dad par byed pa mi zad pa’am, ma dad pa la sogs pas med par bya zhing zad par bya bar mi nus pas na mi zad pa’o – "It is imperishable: since the moments of existence one should have faith in are imperishable, faith is also imperishable. Or, it is imperishable since the absence of faith, etc., is not able to nullify it or make it perish".