入楞伽心玄義 1.34

1.34

六、以三無等義為宗趣者，一無上境、二無等行、三無等果。初者，謂前二諦所觀之境，依此令成悲智等行，行滿究竟得智斷果。如《攝論》十殊勝義釋。論師攝為此三，謂初二殊勝為無等境，以所知依是第八識，及所知相是三性，俱是所觀故；次六殊勝為無等行，以四尋思觀、六度、十地及三學等俱是正行故；後二殊勝是無等果，以彼果即是菩提，彼果斷是涅槃，俱是所得故。今此經中上下所辨不出此三，故亦同彼以為宗趣。

Sixth, taking the meanings of the three unequaled things as the doctrine and purport: first, the unsurpassed object; second, the unequaled practice; third, the unequaled fruit. The first refers to the object of contemplation of the aforementioned two truths, based on which practices such as compassion and wisdom are perfected, and when practice is fulfilled to the ultimate, the fruit of wisdom and severance is attained. As explained in the ten superior meanings of the Mahāyānasaṃgraha, the treatise master gathered them into these three, saying: the first two superiorities are the unequaled object, because the support of the knowable is the eighth consciousness, and the characteristics of the knowable are the three natures, both being what is contemplated; the next six superiorities are the unequaled practice, because contemplation through the four investigations, the six perfections, the ten stages, and the three trainings are all correct practices; the final two superiorities are the unequaled fruit, because that fruit is bodhi, and the severance of that fruit is nirvāṇa, both being what is attained. Now, what is analyzed throughout this sūtra does not go beyond these three, and so it likewise takes them as doctrine and purport.