瑜伽師地論略纂 5.80

5.80

方便、方便果中，初釋方便，後釋「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。　曉了果、曉了功德中，煩惱斷及滅諦，名曉了果；現法樂住及道諦，名曉了功德。謂無相行之所曉了，即道諦四行亦無相行，前後兩文，寬狹有異。

Regarding the expedient means and the fruit of the expedient means, it first explains the expedient means, and afterwards, beginning from "He repeatedly spurs and encourages himself...", it explains the fruit of the expedient means. "Signs" refers to the characteristics of objects, which has two levels: first, the contaminated is called signs, and the uncontaminated is called signless; second, the conditioned is called signs, and the unconditioned is called signless. If we rely on the first meaning, all subsequently attained wisdoms take the latter meaning, or both the latter and the former meanings, as the practice of the foundational substance, which is called signless practice—that is, the four practices of cessation or the four practices of the path. If we rely on the latter meaning, non-conceptual [wisdom] is called signless practice. The opposites of these two are called practice with signs. Within this expedient means, "not yet liberated from those signs" means that being in the contaminated stage, one is not yet liberated from contaminated signs, and therefore consciousness associated with signs disturbs one's mind from time to time. Only by repeatedly discerning this can one obtain the fruit of non-conceptual wisdom and become liberated from all accompanying contaminated signs, which is called the fruit of the expedient means. Being liberated from this and further being well-liberated, one abides spontaneously, which is called complete liberation. This pertains to both stages: fundamental wisdom and subsequently attained wisdom. Regarding the fruit of clear comprehension and the merits of clear comprehension: the abandonment of afflictions and the truth of cessation are called the fruit of clear comprehension; abiding in bliss in the present life and the truth of the path are called the merits of clear comprehension. It means that what is clearly comprehended by the signless practice is that the four practices of the truth of the path are also signless practice; the preceding and following texts differ in scope.