成唯識論了義燈 1.64

1.64

正行有二能：一、出惡入善；二、出有為入無為。故此正行，即處中因，為得果清淨故，立出世果名。果清淨者，是無餘涅槃，一切患累皆已盡故，名果清淨。有漏有四失：即無常、苦、空、無我。無為有四德：即常、樂、我、淨。既離過失故，名出世果，此意由依正教，觀正理，起正行，得聖果。若教有邪，不顯正理故，依起行即皆顛倒。行既顛倒，便獲惡果故，為得此四種清淨，立此四名。又為依正教，生聞惠，依正理，起思惠，依正行，得修惠。三惠既圓，當得聖果。故《攝論》云：聞等熏習，無果生，非道理故，立四名。

Correct practice has two capacities: (1) emerging from evil and entering good; (2) emerging from the conditioned and entering the unconditioned. Therefore, this correct practice is precisely the middle-way cause. In order to attain the purity of fruit, the designation "supramundane fruit" is established. Purity of fruit refers to nirvāṇa without remainder, because all distresses and encumbrances have been completely exhausted; hence it is called purity of fruit. The conditioned has four faults, namely impermanence, suffering, emptiness, and non-self. The unconditioned has four virtues, namely permanence, bliss, self, and purity. Since it is free from faults, it is called the supramundane fruit. The meaning is that by relying on the correct teaching, one contemplates the correct principle, gives rise to correct practice, and attains the noble fruit. If the teaching is perverse, it does not reveal the correct principle; therefore, the practice initiated relying on it will be entirely inverted. Since the practice is inverted, one will reap an evil fruit. Therefore, in order to attain these four kinds of purity, these four designations are established. Moreover, it is in order that, by relying on the correct teaching, one generates wisdom born of hearing; by relying on the correct principle, one gives rise to wisdom born of reflection; and by relying on correct practice, one attains wisdom born of cultivation. When these three wisdoms are perfected, one will attain the noble fruit. Therefore, the Mahāyānasaṃgraha says: "It is not reasonable that the perfuming of hearing and so forth should produce no fruit"; hence four designations are established.