大乘義章 16.67

16.67

次就從小趣大分別。發心出家名之為欲，欲名為根。白四羯磨名之為觸，觸名為因。受二種戒，名之為受，受名為攝。言二戒者，一是波羅提木叉戒，遮防性罪；二淨根戒，遠離遮過。修習四禪，名之為增。得須陀洹果、斯陀含果，名之為念，念名為主。以此位中守心離過，故名為念。得那含名之為導，親能導起無學果故。得羅漢果名之為勝，勝前果故。得辟支果名之為實，真是麒麟獨一行故。得大菩提名為畢竟，道中極故。道品如是。

Next, they are distinguished in terms of proceeding from the small to the great. Giving rise to the mind to leave household life is called desire; desire is called the 'root.' The motion with three proclamations is called contact; contact is called the 'cause.' Receiving the two kinds of precepts is called sensation; sensation is called 'appropriation.' As for the two precepts: first, the prātimokṣa precepts, which guard against inherent wrongdoing; second, the precepts of purifying the faculties, which keep one far from proscriptive faults. Cultivating the four dhyānas is called 'increase.' Attaining the fruits of srotāpanna and sakṛdāgāmin is called mindfulness; mindfulness is called the 'master.' Because in these stages one guards the mind and is free from faults, it is called mindfulness. Attaining [the fruit of] anāgāmin is called the 'guide,' because it directly guides and brings about the fruit of no-more-learning. Attaining the fruit of arhat is called 'supreme,' because it surpasses the prior fruits. Attaining the fruit of pratyekabuddha is called 'real,' because it is truly the solitary practice of the rhinoceros. Attaining great bodhi is called 'ultimate,' because it is the culmination of the Path. Such are the factors of the Path.