大方廣佛華嚴經隨疏演義鈔 36.26

36.26

疏「對此三觀」下，辨三止。一方便隨緣止，即假觀家止，謂方便涉有，隨一一緣住一境故。二體真止，即空觀家止，體達真理與理冥故。三離二邊分別止，即中道家止，不取有無等二相也。以上對經文之次，故以假觀為初；今對上觀，亦以方便居首。若準《智論》中，先空、次假、後中，義如前辨。

Regarding the Commentary's statement from 'Correlated with these three contemplations' onward: this distinguishes the three cessations. First is the cessation that accords with conditions via upāya, which is the cessation of the contemplation of the conventional—meaning that by upāya one engages with existence, abiding in a single object in accordance with each condition. Second is the cessation that realizes reality, which is the cessation of the contemplation of emptiness, thoroughly realizing the true principle and merging with it. Third is the cessation free from the discrimination of the two extremes, which is the cessation of the middle way, not grasping the two characteristics of existence and non-existence. Because the above corresponds to the order of the sūtra text, it placed the contemplation of the conventional first; now, in matching the contemplations above, it also places upāya at the head. If according to the Dazhidulun, first is emptiness, next is conventionality, and last is the middle, whose meaning is as distinguished before.