大方廣佛華嚴經隨疏演義鈔 36.25

36.25

疏「又以智論三觀」下，第二以三觀會《智論》。於中有三：初明三觀、次辨三止、後雙結上二。初中，先明次第三觀、後「三無前後」即一心三觀。言此二不二，色性難思中道觀也。此有二種中道：一但合上二以為中道，此之中道，大乘初門。二色性難思即佛性中道，斯為圓妙，欲辨包含故雙出耳。

Regarding the Commentary's statement from 'Furthermore, using the three contemplations of the Dazhidulun' onward: this is the second part, harmonizing with the Dazhidulun by means of the three contemplations. Within this there are three parts: first, explaining the three contemplations; next, distinguishing the three cessations; and last, concluding both together. In the first part, it first explains the gradual three contemplations; then 'the three have no before and after' refers to the three contemplations in one mind. Saying that these two are non-dual and that the nature of visible form is difficult to conceive is the contemplation of the middle way. Here there are two kinds of middle way: first, merely combining the above two to form the middle way; this middle way is the initial gate of the Mahāyāna. Second, that the nature of visible form is difficult to conceive is the middle way of Buddha-nature; this is the consummate and wondrous one. Wishing to distinguish what is subsumed, both are presented.