大方廣佛華嚴經隨疏演義鈔 80.63

80.63

疏「若約義開」下，別釋。約三大釋，三大雖通本有、修成，欲分三異，性淨約體、圓淨約相、用約修成兼含三身。下對三大亦有三入，若有那字，沒在圓寂之中；今無那字，以般釋入。梵語出息名為安那，梵言入息名為般那，那是息義。欲明此章具足真應三四涅槃，故對三大別釋三入。性入即是清淨涅槃，真入即是圓淨涅槃，示入即方便淨。遠公上三約已證說：一就實論入，息妄歸真，從因趣果；二真應相對，辯入息化，歸真名入；三唯就應現，捨有為道趣入無為，故名為入。

In the commentary, from "If categorized according to meaning..." downward, it explains specifically. It explains according to the three greatnesses. Although the three greatnesses apply to both inherently existing and accomplished through practice, if one wishes to distinguish the three differences: purity of nature pertains to essence, purity of perfection pertains to characteristic, and function pertains to accomplishment through practice while also containing the three bodies. Below, corresponding to the three greatnesses, there are also three enterings. If there is the character *na*, it is subsumed under complete quiescence; now without the character *na*, *pari* is explained as entering. In Sanskrit, exhalation is called *āna*, and inhalation is called *prāṇa*; *na* has the meaning of breath. Wishing to clarify that this chapter is replete with the three and four nirvāṇas of the true and responsive, it specifically explains the three enterings in correspondence to the three greatnesses. Entering into nature is pure nirvāṇa, entering into truth is completely pure nirvāṇa, and manifesting entering is expediently pure [nirvāṇa]. Master Yuan explains the above three in terms of what has already been realized: 1. Discussing entering in terms of the real: putting an end to delusion and returning to the true, proceeding from cause to result; 2. Contrasting the true and the responsive: distinguishing entering as putting an end to transformation and returning to the true, which is called entering; 3. Solely in terms of responsive manifestation: abandoning the conditioned path and proceeding to enter into the unconditioned, hence called entering.