大乘義章 12.113

12.113

次定其體。諸地皆用行德為體。行門開合，廣略不定。總唯一行。或分為二：一是證行、二阿含行，廣如上辨。又就福智亦得分二。或離為三，謂證、助、不住，亦如上辨。又戒定慧亦得分三。或開為四，聞、思、修、證。或說為六，謂六波羅蜜。或分為十，謂十波羅蜜。又復信等亦得分十。或復離為三十七品。廣則無量。體性如是（此二門竟）。

Next, determining their essence. All grounds take the virtue of practice as their essence. The opening and combining, expansion and concision of the gates of practice are not fixed. In summary, there is only one practice. Or it may be divided into two: first, the practice of realization; second, the practice of teaching (āgama), as extensively distinguished above. Furthermore, in terms of merit and wisdom, it can also be divided into two. Or it may be separated into three, namely realization, auxiliary, and non-abiding, also as distinguished above. Furthermore, precepts, concentration, and wisdom can also be divided into three. Or it may be expanded into four: hearing, contemplating, cultivating, and realizing. Or it may be stated as six, namely the six pāramitās. Or it may be divided into ten, namely the ten pāramitās. Furthermore, faith and the rest can also be divided into ten. Or it may be separated into the thirty-seven factors [of awakening]. In broad terms, they are immeasurable. The essence is such. (This completes the second gate.)