瑜伽論記 4.302

4.302

方便方便果中。初釋方便，後彼復數數自策自勵下，釋方便果。相謂境相此有二重：一、有漏名相無漏名無相；二、有為名相無為名無相。若依初義諸後得智以後義或及初義為本質行名無相行，即滅四行，或道四行。若依後義無分別智名無相行，翻此二名有相行，此方便中於彼諸相未能解脫者在有漏位，未解脫有漏相故，故隨相識於時時中擾動其心。此數思擇方能取得無分別智果，解脫有漏一切隨相名方便果。於此解脫又善解脫故任運而住名極解脫，即通根本後得智二位。

Under the expedient means and the fruit of expedient means: first, the expedient means is explained; later, from "furthermore, repeatedly urging and exerting oneself" onward, the fruit of expedient means is explained. "Signs" refers to objective marks, which have two levels: first, the contaminated is called "sign" and the uncontaminated is called "signless"; second, the conditioned is called "sign" and the unconditioned is called "signless." According to the first meaning, all subsequently attained knowledges take the latter meaning or both the latter and the first meanings as the basis for practice called the signless practice, which comprises the four aspects of cessation or the four aspects of the path. According to the latter meaning, non-conceptual knowledge is named the signless practice, and the opposite of these two is named practice with signs. In this expedient means, those who are not yet liberated from those signs are at the stage of the contaminated, because they have not yet been liberated from contaminated signs; therefore, consciousness that conforms to signs disturbs their mind from time to time. Only by repeatedly discerning this can they obtain the fruit of non-conceptual knowledge; being liberated from all conforming signs of the contaminated is called the fruit of expedient means. Being liberated and moreover well-liberated from this, so that one abides spontaneously, is called supreme liberation, which applies across both the fundamental and subsequently attained stages of knowledge.