大乘義章 14.38

14.38

次明十行淺深分齊。分齊有三：一緣修十行，謂於六識七識心中修行信等；二是真實有作十行，謂於六識七識心中修習諸行，勳發真心，令真心中諸德集起；三者真實無作十行，真識之心體是一切功德之性，煩惱覆故於己無用，後修對治斷煩惱時，本隱真心顯成今德，說為信等。德從緣顯，不從緣生，故名無作。三中初一義等如火，次一如似金莊嚴具，後一如金。故《地論》言「信等善法猶如真金，攝德從體。後之二種通說如金，如真金故說為地體。」十行如是。

Next, the scope of shallowness and depth of the ten practices is clarified. There are three scopes: First, the ten practices cultivated based on conditions, which means cultivating faith and the rest in the minds of the six consciousnesses and seventh consciousness. Second, the true ten practices with activity, which means practicing the various practices in the minds of the six consciousnesses and seventh consciousness to perfume and inspire the true mind, causing the various virtues within the true mind to gather and arise. Third, the true ten practices without activity: the essence of the mind of true consciousness is the nature of all virtues, but because it is obscured by afflictions, it is of no use to oneself; later, when one cultivates counteragents and severs afflictions, the originally hidden true mind becomes manifest as present virtues, which are spoken of as faith and the rest. The virtues become manifest through conditions, but are not produced from conditions; therefore they are named 'without activity'. Among the three, the first is equivalent in meaning to fire; the second is like golden ornaments; the third is like gold. Therefore, the Daśabhūmika-śāstra states: 'Wholesome dharmas such as faith are like true gold, gathering virtues in accordance with the essence. The latter two are comprehensively spoken of as being like gold, and because they are like true gold, they are spoken of as the essence of the stage.' The ten practices are as such.