摩訶止觀 3.33

3.33

今明三德皆不可思議，那忽縱？皆不可思議，那忽橫？皆不可思議，那忽一？皆不可思議，那忽異？此約理藏釋。身常、智圓、斷具，一切皆是佛法，無有優劣，故不縱。三德相冥，同是一法界；出法界外，何處更別有法？故不橫。能種種建立，故不一；同歸第一義，故不異。此約行因釋也。即一而三故不橫；即三而一故不縱。不三而三故不一；不一而一故不異。此約字用釋也。真「伊」字，義為若此。

Now I explain that the three virtues are all inconceivable: how could they suddenly be vertical? They are all inconceivable: how could they suddenly be horizontal? They are all inconceivable: how could they suddenly be one? They are all inconceivable: how could they suddenly be different? This is explained in terms of the treasury of principle. The body is eternal, wisdom is perfect, and severance is complete; all are the Buddha-Dharma without superiority or inferiority, and therefore they are not vertical. The three virtues are darkly fused, being together the one single dharmadhātu; outside of the dharmadhātu, where else could there be another dharma? Therefore they are not horizontal. Because they can be variously established, they are not one; because they return together to the ultimate truth, they are not different. This is an explanation in terms of the causal practice. Being one and yet three, they are not horizontal; being three and yet one, they are not vertical. Not three and yet three, they are not one; not one and yet one, they are not different. This is an explanation in terms of the function of the letter. The meaning of the true letter 'i' is like this.