大乘義章 16.66

16.66

次就大乘從始至終次第分別。於法初起善愛念心，即是欲也，欲名為根。因善愛念親近善友，名之為觸，觸名為因。因近善友聽受正法，名為根取。因近善友能善思惟，故名為增。因是四法能生長道，謂念定智，是則名為主導勝也。因是三法得二解脫，斷除愛，故得心解脫，斷無明故得慧解脫，是名為實。如是八法究竟得果，名為涅槃，是故涅槃名為畢竟（此三門竟）。

Next, they are distinguished in sequence from beginning to end in the Mahāyāna. First giving rise to a wholesome mind of loving regard toward the Dharma is desire; desire is called the 'root.' Relying on wholesome loving regard, one draws near to good friends, which is called contact; contact is called the 'cause.' Relying on drawing near to good friends, one listens to and receives the true Dharma, which is called grasping the root. Relying on drawing near to good friends, one is able to contemplate skillfully, and therefore it is called 'increase.' Relying on these four dharmas, one can produce and grow the Path—namely, mindfulness, samādhi, and cognition—which are respectively called 'master,' 'guide,' and 'supreme.' Relying on these three dharmas, one attains the two liberations: because one cuts off craving, one attains liberation of mind; because one cuts off ignorance, one attains liberation through prajñā; this is called 'real.' Culminating through these eight dharmas, one attains the fruit, which is called nirvāṇa; therefore nirvāṇa is called 'ultimate' (this concludes the third section).