成唯識論了義燈 1.63

1.63

立如義言；言教無雜，一切莫過，如義而立，不可破壞，可得悟理。教詮不正，易可破壞，不得悟理故。立如義言。為得理清淨故，立順體義名，理有增減，正智觀之，理則不可入，順體而說，正智觀之，理則易入故。立順體義，名為得行清淨故。立處中因，名以處中行，對彼順世及邪僻因，彼俱可轉。此處中行，則不可轉，以處中行，內觀界、處等，望僻因、行僻因可轉，觀蘊、界等，則不可轉。以四諦因果，所有觀行，對觀蘊等。蘊等可轉，以二空行，望四諦行。四諦可轉，二空之行則不可轉。以二空智既不可轉，證真之智亦不可轉。以不可轉，即此真智，及後得智，為正行體，能令所得果不可轉，即名方便清淨正行。

"words corresponding to meaning" is established; when the verbal teaching is unadulterated, surpassing all else, established in accordance with meaning, it cannot be destroyed and allows the realization of principle. If what the teaching expresses is not correct, it is easily destroyed and does not allow the realization of principle, so "words corresponding to meaning" is established. In order to attain the purity of principle, the designation "conforming to the real entity of meaning" is established; when principle contains superimposition or deprecation, correct wisdom observing it cannot penetrate it, but when it is expounded in conformity with the real entity, correct wisdom observing it can easily penetrate it, so "conforming to the real entity of meaning" is established. In order to attain the purity of practice, the designation "middle-way causes" is established; taking the practice of the middle course to counter worldly-conforming and perverse causes, the latter can both be overturned. This middle-way practice, however, cannot be overturned. Because when middle-way practice internally contemplates the realms (dhātu), sense spheres (āyatana), and so forth, in contrast to perverse causes and perverse practices, the perverse causes can be overturned, whereas the contemplation of aggregates, realms, and so forth cannot be overturned. Taking all contemplative practices of the causes and effects of the Four Truths in contrast to the contemplation of aggregates and so forth: the contemplation of aggregates and so forth can be overturned, whereas viewing the practice of the two kinds of emptiness in contrast to the practice of the Four Truths: the Four Truths can be overturned, but the practice of the two kinds of emptiness cannot be overturned. Because the wisdom of the two kinds of emptiness cannot be overturned, the wisdom that realizes reality likewise cannot be overturned. Because it cannot be overturned, this very fundamental wisdom and subsequent wisdom serve as the entity of correct practice, capable of rendering the fruit obtained overturn-proof; this is called correct practice of purified expedient means.