大方廣佛華嚴經隨疏演義鈔 79.47

79.47

疏「三德涅槃」者，涅槃章明。疏「在法華經以體從用名如來知見」者，涅槃約理，知見約智。知見有性，非無有理。涅槃亦有般若之德，非無有智。涅槃乃是攝用從體，但稱涅槃以為所證。《法華經》明以體從用但名知見，故《法華論》釋開義云「開者無上義，即雙開菩提、涅槃。」示法身同即唯約理，悟約菩提即是於智，明其理智。況知法無性，豈非理耶？故今疏云「以體從用」等。

Regarding the Commentary's statement "the nirvāṇa of the three virtues": this is clarified in the chapter on nirvāṇa. Regarding the Commentary's statement "In the Lotus Sūtra, following function from essence, it is called the vision and knowledge of the Tathāgata": nirvāṇa concerns principle; vision and knowledge concern wisdom. Vision and knowledge possess nature, so they are not without principle. Nirvāṇa also possesses the virtue of prajñā, so it is not without wisdom. Nirvāṇa subsumes function into essence, and is simply named nirvāṇa as what is realized. The Lotus Sūtra clarifies that following function from essence, it is simply named vision and knowledge. Therefore, the Lotus Sūtra Treatise explains the meaning of "opening" by stating: "'Opening' means the unexcelled meaning, which is to jointly open bodhi and nirvāṇa." Indicating that the dharmakāya is identical concerns only principle; awakening concerns bodhi, which is wisdom, clarifying both principle and wisdom. Furthermore, knowing that dharmas lack nature—how could that not be principle? Therefore, the Commentary now says "following function from essence" and so forth.