摩訶止觀 3.27

3.27

復次，三德通於止觀者，還以三德共通兩字；又應三德各通兩字。三德共通者，解脫通止，般若通觀，法身通非止非觀。三德各通止觀者，夫解脫者具足解脫具有三種：方便淨解脫通止息止、圓淨解脫通停止止、性淨解脫通非止止。夫般若者，具足般若。具有三種：道慧般若，通貫穿觀；道種慧般若，通觀達觀；一切種慧般若，通非觀觀。具足法身，亦有三種：色身，通一止一觀；法門，身通一止一觀；實相身，通一止一觀。其義可見也。

Furthermore, as the three virtues connect to calming and contemplation: the three virtues may again jointly connect to the two words; or the three virtues may each connect to the two words. For the three virtues jointly connecting: vimokṣa connects to calming, prajñā connects to contemplation, and the dharmakāya connects to neither calming nor contemplation. For the three virtues each connecting to calming and contemplation: vimokṣa in its complete aspect possesses three kinds: expedient-pure vimokṣa connects to calming as bringing to rest; completely-pure vimokṣa connects to calming as halting; and naturally-pure vimokṣa connects to calming as non-calming. Prajñā in its complete aspect possesses three kinds: the prajñā of wisdom of the path connects to contemplation as piercing through; the prajñā of wisdom of path-modes connects to contemplation as discerning penetration; and the prajñā of wisdom of all modes connects to contemplation as non-contemplation. Complete dharmakāya also has three kinds: the form body connects to one calming and one contemplation; the teaching-gate body connects to one calming and one contemplation; and the true-reality body connects to one calming and one contemplation. Its meaning can be seen.