起信論註 1.32

1.32

論智相者謂依法力熏習如實修行滿足方便（述曰。次下第三依名辨相。於中有二。先明智淨相。後顯不思業相智。中有二。初直明淨相。後問答釋。然前中亦二。先因後果。此因也。謂於地前依真如法內熏之力所流教法外聞力能修資糧加行善根故言依法力熏習。若登地上契證真如。凡起諸行依真而修故言如實修行。漸漸修習超十地行至金剛位。因行既極名滿足方便。答。滿足則是方便。則是滿足家之方便也）。

Treatise: The mark of wisdom means, relying on the perfuming power of the Dharma, practicing in accordance with reality to fulfill the expedient means. (Commentary: Next below, the third part distinguishes the marks according to their names. Therein are two parts: first, clarifying the mark of wisdom-purity, and second, revealing the mark of inconceivable karma. Within [the mark of] wisdom are two parts: first, directly clarifying the mark of purity, and second, explaining through questions and answers. Yet the former also has two parts: first the cause, and then the fruit. This is the cause. It means that before the bhūmis, relying on the internal perfuming power of the dharma of tathatā and the external hearing power of the teachings flowing from it, one can cultivate the wholesome roots of the provisions and preparatory applications; hence it is said, 'relying on the perfuming power of the Dharma'. If one ascends to the bhūmis, realizing tathatā, whenever all practices arise they are cultivated relying on the real; hence it is said, 'practicing in accordance with reality'. Gradually cultivating and surpassing the practices of the ten bhūmis, reaching the vajra-like stage, when the causal practices are perfected it is called 'fulfilling the expedient means'. Answer: Fulfillment is the expedient means; it is the expedient means belonging to fulfillment.)