妙法蓮華經文句 3.97

3.97

四、約位者，如是相者，一切眾生皆有實相，本自有之，乃是如來藏之相貌也；如是性，即是性德智慧第一義空也；如是體，即是中道法性之理也，是為三德，通十法界位位皆有。若研此三德入於十信位，則名如是力、如是作；入四十一地，名如是因、如是緣；若至佛地，名如是果、如是報。初三名本，後三名末，初後同是三德，故言究竟等。初位三德通惡、通善，通賢、通聖，通小、通大，通始、通極，雖在惡而不沈，雖在善而不升，雖在賢而不下，雖在聖而不高，雖在小而不窄，雖在大而不寬，雖在始而非新，雖在極而非故，故是不可思議、不可得說，止止絕言耳。

Fourth, in terms of stages: as for 'such characteristics', all sentient beings possess the real mark, which they possess inherently from the origin; it is the countenance of the tathāgatagarbha. 'Such nature' is the wisdom of inherent virtue, the paramārtha emptiness. 'Such substance' is the principle of the Middle Way's dharma-nature. These are the three virtues, which universally exist in every stage of the ten dharma realms. If one investigates these three virtues and enters the stages of the ten faiths, they are called 'such power' and 'such function'. Entering the forty-one stages, they are called 'such cause' and 'such condition'. If reaching the Buddha stage, they are called 'such effect' and 'such retribution'. The first three are called the origin, and the last three are called the end; the beginning and the end are equally the three virtues, hence it is said that 'they are ultimately equal.' The three virtues of the initial stage apply to evil and apply to good; apply to the worthy and apply to the noble; apply to the small and apply to the great; apply to the beginning and apply to the ultimate. Though residing in evil, they do not sink; though residing in good, they do not rise; though residing in the worthy, they are not low; though residing in the noble, they are not high; though residing in the small, they are not narrow; though residing in the great, they are not broad; though residing in the beginning, they are not new; though residing in the ultimate, they are not old. Therefore, they are inconceivable and impossible to explain; [the Buddha] stopped, stopped, and cut off speech.