大乘起信論義記 2.149

2.149

果中二：初斷果、後智果。由前方便能破和合識內生滅之相，顯其不生滅之性，此根本無明盡故心無所合，即顯法身本覺義也。即於此時能滅染心之中業相等相續之相，不滅相續心體故，令隨染本覺之心遂即還源，成淳淨圓智，成於應身始覺義也。然此始覺無別始起，即是本覺隨染作也。今染緣既息始還同本，故云淳淨也。

Regarding the fruit, there are two: first, the fruit of severance; second, the fruit of cognition. Due to the previous skillful means, one can destroy the marks of arising and ceasing within the compounding consciousness and reveal its nature of non-arising and non-ceasing. Because this fundamental avidyā is exhausted, the mind has nothing to compound with, which reveals the meaning of the dharmakāya as innate enlightenment. Precisely at this time, one can extinguish the continuing marks such as the karmic marks within the defiled mind; because one does not extinguish the substance of the continuing mind, it causes the mind of innate enlightenment that followed defilement to thereupon return to the source, becoming pure, unadulterated, and complete cognition, which constitutes the meaning of incipient enlightenment as the nirmāṇakāya. However, this incipient enlightenment does not arise anew as something separate; it is just innate enlightenment operating in accord with defilement. Now, since the conditions of defilement have ceased, the incipient returns to be identical with the innate; hence it is called 'pure and unadulterated.'