華嚴一乘成佛妙義 1.26

1.26

第四約頓教朋，唯有一門，所謂無相。何以故？由成行三昧，乘彼一昧真如所成，故不可說有諸異相門成。亦此一切俱離是名佛也。若修時者，《孔目》云「若頓教義，即不可說。」若種性者，下卷云：「唯一真如，離言絕相，名為種性。」而亦不分性習之異，以一切法無二相故。是故《諸法無行經》云「云何是事名為種性？文殊師利！一切眾生皆是一相，畢竟不生、離諸名字，一異不可得故，是名種性。」又行位者，一切行位皆不可說，以離相故，一念不生即至佛故，若見行位差別等相即是倒故。若寄言顯者，如《楞伽》云「初地即八地」乃至云「無有所有，何次等等」。若所依身者，一切行位既不可說，所依身分亦准此知。

Fourth, regarding the faction of the Sudden Teaching: there is only one approach, namely the signless. Why? Because it is accomplished through the samādhi of integrated practice and by boarding that single-flavor tathatā, it cannot be said to be accomplished through approaches of various distinct marks. Furthermore, being completely free from all these is what is called a Buddha. Regarding the time of cultivation, the *Kongmu* says: 'According to the meaning of the Sudden Teaching, it cannot be spoken of.' Regarding gotra, the lower fascicle says: 'Only the single tathatā, transcendent of speech and severed from signs, is called gotra.' Nor does it distinguish the difference between inherent nature and habituation, because all dharmas have no dual marks. Therefore the *Sarvadharmāpravṛtti-nirdeśa* says: 'How is this matter called gotra? Mañjuśrī! All sentient beings are of a single mark, ultimately unarisen and free from all names; because oneness and difference cannot be apprehended, this is called gotra.' Furthermore, regarding practices and stages: all practices and stages cannot be spoken of, because they are free from signs. Since not a single thought arising is immediately reaching the Buddha, if one sees distinct marks of practices, stages, and so forth, that is an inversion. If manifested through provisional words, it is as the *Laṅkāvatāra-sūtra* says: 'The first stage is itself the eighth stage,' and up to saying: 'There is nothing that exists; what sequence could there be?' Regarding the supporting body: since all practices and stages cannot be spoken of, the supporting body and form are also understood by analogy with this.