華嚴經內章門等雜孔目章 2.63

2.63

六無為者，一虛空、二涅槃、三數緣滅、四非數緣滅、五十二緣起、六法界。問：何故一乘無為乃同三乘數說？答：此義甚深，同下數說，令人易信，廣在疏中。小乘及初教終教及圓教所說，無為、空無相無願、寂靜、離念、滅、不可說，如是等義皆悉不同。諸乘相望，亦深淺闊狹不等。如六無為、三無為、三空、八空乃至十八空等一切法空，即是名數不同據故，亦不可會一。唯在頓教一門，一切有無皆同一相，所謂無相。餘義如別章。

The six unconditioned [dharmas] are: first, space (ākāśa); second, nirvāṇa; third, cessation through deliberation (pratisaṃkhyā-nirodha); fourth, cessation not through deliberation (apratisaṃkhyā-nirodha); fifth, the twelvefold pratītyasamutpāda; sixth, the dharmadhātu. Question: Why is the Ekayāna's unconditioned stated using the same enumeration as the Triyāna? Answer: This meaning is extremely profound; stating it in accord with the lower enumeration causes people to believe easily. It is treated extensively in the commentary. What is taught by the Hīnayāna, the initial teaching, the final teaching, and the perfect teaching—such meanings as unconditioned, emptiness, signlessness, wishlessness, tranquility, freedom from thought, cessation, and the ineffable—are all completely different. When the various vehicles are compared with one another, their depth, shallowness, breadth, and narrowness are likewise unequal. For example, the six unconditioned, three unconditioned, three emptinesses, eight emptinesses, and up to the eighteen emptinesses and the emptiness of all dharmas are based on different names and enumerations, and cannot be harmonized into one. Only in the single portal of the sudden teaching do all existence and non-existence share the identical characteristic, namely the signless. The remaining meanings are as in a separate essay.