大方廣佛華嚴經隨疏演義鈔 1.33

1.33

疏「智周鑒而常靜」者，即能證能觀。若當句明，即止觀無礙。周鑒，觀也。理事遍觀，常靜止也。惑相皆寂，亦權實無礙。周鑒，權也。常靜，實也。對上三句，為境智無礙，由所觀境既體用無礙，故能觀智亦寂照雙流。若別對三大，則各具體用，皆有止觀。如體上冥真體，體也止也。萬化之域，用也觀也。顯德相，觀也。重玄門，止也。用繁興，觀也。以恒如，止也。若作三觀釋者，以智鑒體空，空觀也。鑒用，假觀也。鑒相，中觀也。三諦齊觀，故云周鑒。對此三觀，常靜之止，亦有其三：一體真故靜、二方便隨緣無取故靜、三離二邊分別故靜。三止三觀融為一心，契同三諦無礙之理，則心境融即而常歷然。

The Commentary's "Wisdom universally illuminates yet is ever tranquil" is precisely the realizing and the observing. If explained within the clause itself, it is the unobstructedness of cessation and contemplation. "Universally illuminates" is contemplation: universally contemplating principle and phenomena. "Ever tranquil" is cessation: the characteristics of delusion are completely quiescent. It is also the unobstructedness of the provisional and the real. "Universally illuminates" is the provisional; "ever tranquil" is the real. Paired with the three clauses above, it constitutes the unobstructedness of object and wisdom: because the observed object is unobstructed in essence and function, the observing wisdom also simultaneously flows in quiescence and illumination. If specifically paired with the three greatnesses, each possesses essence and function, and all possess cessation and contemplation. For instance, upon the essence, "merging the true essence" is the essence and is cessation; "the realm of the myriad transformations" is the function and is contemplation. "Manifesting the characteristics of virtue" is contemplation; "the gateway of double mystery" is cessation. "Functions proliferate" is contemplation; "yet are ever such" is cessation. If interpreted according to the three contemplations: illuminating the emptiness of the essence with wisdom is the contemplation of emptiness; illuminating function is the contemplation of the provisional; illuminating characteristics is the contemplation of the middle. Universally contemplating the three truths together is therefore called "universally illuminates." Paired with these three contemplations, the cessation that is "ever tranquil" also has three aspects: first, tranquility due to realizing the true; second, tranquility due to according with conditions through upāya without grasping; third, tranquility due to being free from the discrimination of the two extremes. The three cessations and three contemplations fuse into one mind, tallying with the unobstructed principle of the three truths; then mind and object are fused and identical, yet ever distinctly manifest.