四分律刪繁補闕行事鈔 3.384

3.384

六明出家行聖道行。但出聖道，無始未曾，皆由著世慣習難捨。今既拔俗，必行聖業。經中乃多，要分三位：一者小乘人行。觀事生滅，知無我人善惡等性。二小菩薩行。觀事生滅，知無我人善惡等相。三大菩薩行。觀事是心，意言分別。故《攝論》云：從願樂位，至究竟位，名觀中，緣意言分別為境。離此無別餘法。上二別行，如餘所明。若入道方便，除疑捨障；要拔諸行，常志行者；如別行門二十卷中，具廣分別。

Sixth, explaining the practice of the noble path upon leaving home. But exiting into the noble path is something one has never done from the beginningless [past]; it is all because worldly attachments and habits are hard to relinquish. Now that one has pulled oneself out of the mundane, one must practice noble activities. Although they are manifold in the sūtras, they must be divided into three stages: First, the practice of persons of the Small Vehicle. Observing the arising and ceasing of phenomena, they know there is no nature of self, others, good, evil, and the like. Second, the practice of lesser bodhisattvas. Observing the arising and ceasing of phenomena, they know there are no characteristics of self, others, good, evil, and the like. Third, the practice of great bodhisattvas. Observing that phenomena are mind, discriminated by mental discourse (manojalpa). Hence the Mahāyānasaṃgraha states: 'From the stage of resolute aspiration up to the ultimate stage, within what is called contemplation, one takes mental discourse and discrimination as the objective sphere. Apart from this, there is no other distinct dharma.' The two distinct practices above are as explained elsewhere. As for the expedients for entering the path, dispelling doubts, and relinquishing obstructions; for someone who necessarily casts off all actions and constantly aspires to practice; it is fully and broadly distinguished in the twenty fascicles of the Distinct Practice Gate.