觀音玄義 2.19

2.19

次斷惑者，成論人無礙道伏、解脫道斷。若然者，修行是伏道為因，斷惑是解脫道為果。若毘曇明無礙道，一念即斷，那得容與七覺而有伏惑之義？以方便道伏、無礙道斷、解脫道證，引《釋論》云「無礙道中行名菩薩，解脫道中行名佛。」此約究竟為語，佛證三菩提，名解脫道也。若然者，修行是方便道、斷惑是無礙道、入法門是解脫道，取此自行次第也。

Next, severing delusions: The masters of the Tattvasiddhi hold that the unimpeded path subdues and the path of liberation severs. If so, practice is the path of subduing as cause, and severing delusion is the path of liberation as fruit. If the Abhidharma explains the unimpeded path, it severs in a single thought; how could there be room alongside the seven factors of awakening for the meaning of subduing delusion? Subduing by the path of expedients, severing by the unimpeded path, and realizing by the path of liberation—citing the Commentary, it says: 'Practicing within the unimpeded path is named a bodhisattva; practicing within the path of liberation is named a Buddha.' This is spoken in terms of the ultimate: the Buddha realizing sambodhi is called the path of liberation. If so, practice is the path of expedients, severing delusion is the unimpeded path, and entering the dharma-gate is the path of liberation; this is the sequence of self-benefit taken here.