摩訶止觀 3.22

3.22

○四、通三德者，若眾經異名皆是止觀者，名則無量，義亦無量；何故但以三義釋止觀耶？為對三德作此釋耳。諸法無量，何故獨對三德？《大論》云：「菩薩從初發心，常觀涅槃行道。」《大經》云：「佛及眾生，皆悉安置祕密藏中。」祕密即是涅槃，涅槃即是三德，三德即是止觀。自、他，初、後，皆得修入，故用對之耳。若用兩字共通三德者，止即是斷，斷通解脫；觀即是智，智通般若；止觀等者，名為捨相，捨相即是通於法身。又止即奢摩他；觀即毘婆舍那；他、那等故。即憂畢叉。通三德如前。

4. Connecting with the three virtues: If the different names in the various sūtras are all calming and contemplation, then the names are limitless and the meanings are also limitless; why explain calming and contemplation only through three meanings? It is solely to correspond to the three virtues that this explanation is made. Since phenomena are limitless, why correspond exclusively to the three virtues? The Dàzhìdù lùn says: "Bodhisattvas, from their initial resolve of mind, always contemplate nirvāṇa and practice the path." The Mahā[parinirvāṇa]-sūtra says: "The Buddhas and sentient beings are all placed within the secret storehouse." The secret [storehouse] is nirvāṇa, nirvāṇa is the three virtues, and the three virtues are calming and contemplation. Both self and other, beginning and end, can practice and enter [into them]; hence they are used for this correspondence. If the two words are jointly connected to the three virtues: calming is cessation, and cessation connects to vimokṣa; contemplation is wisdom, and wisdom connects to prajñā; when calming and contemplation are equal, this is called the mark of relinquishment, and the mark of relinquishment connects to the dharmakāya. Furthermore, calming is śamatha, contemplation is vipaśyanā, and because -tha and -nā are equal, it is upekṣā. The connection to the three virtues is as before.