四分律刪繁補闕行事鈔 3.378

3.378

沙彌建位，出俗之始；創染玄籍，標心處遠。自可行教，正用承修；濫迹相濟，世涉多有。然信為道原功德之母，智是出世解脫之因；夫出家者，必先此二。如未曉此，徒自剃著，內心無道，外儀無法；縱放愚情，還同穢俗。所以入法，至于晧首，觸事面牆者，良由自無奉信，聖智無因而生；但務養身，寧知出要勝業。故先明出俗本意，後依意隨解。初中七門：一明出家元緣，二勸出有益，三障出有損，四行凡罪行，五行凡福行，六明行聖道行，七大小乘相決同異。

The establishment of the rank of śrāmaṇera is the beginning of leaving the secular world; newly dyed by the profound scriptures, the mind is set on what is lofty. The teachings that one can practice oneself are precisely used to undertake cultivation; yet pretending to walk the path while merely muddling through is frequently seen in the world. Now, faith is the source of the Way and the mother of merits, while wisdom is the cause of supramundane liberation; he who leaves household life must put these two first. If one is not yet clear about this, shaving the head and wearing robes is in vain—internally the mind lacks the Way, and externally the deportment lacks the method; indulging foolish sentiments, one remains just like the filthy secular world. Therefore, entering the Dharma up to white-haired old age, yet being as though facing a wall in all affairs, is truly because one lacks devoted faith oneself, and holy wisdom has no cause to arise; solely attending to nurturing the body, how could one know the supreme enterprise of the essential path to transcendence? Therefore, I first clarify the fundamental intent of leaving secular life, and thereafter explain according to that intent. Within the first section there are seven headings: first, clarifying the original cause of leaving household life; second, encouraging renunciation as beneficial; third, obstructing renunciation as harmful; fourth, practicing ordinary sinful deeds; fifth, practicing ordinary meritorious deeds; sixth, clarifying the practice of the holy path; seventh, determining the similarities and differences between the Mahāyāna and Hīnayāna.