大方廣佛華嚴經隨疏演義鈔 36.29

36.29

疏「一一釋文準思可見」者，今將三觀以對經文三觀，以遮照等亦然。謂色相難思是假觀，眼定即是隨緣止；性空寂滅是空觀，色定即是體真止；色性難思是中觀，眼根即是離二邊分別止。以色性有三義，若以變礙為性，即假觀攝；若以真實難思為性，即中道攝。故二觀皆用雙運，即是根境對辨；二俱宛然，即是雙照；二俱無礙互奪雙亡，即是雙遮。

Regarding the Commentary's statement, 'Explaining the text passage by passage can be seen by reflecting accordingly': we now correlate the three contemplations with the sūtra text's three contemplations, and negating, illuminating, and so on are also like this. That is, the characteristic of visible form being difficult to conceive is the contemplation of conventionality, and the eye samādhi is cessation according with conditions; the nature being empty and quiescent is the contemplation of emptiness, and the visible form samādhi is cessation realizing reality; the nature of visible form being difficult to conceive is the contemplation of the middle way, and the eye organ is cessation free from the discrimination of the two extremes. Since the nature of visible form has three meanings: if taking mutability and obstructiveness as its nature, it is subsumed under the contemplation of conventionality; if taking true inconceivability as its nature, it is subsumed under the middle way. Therefore both contemplations are operated simultaneously, which is the correlation of sense organ and sense object; both being completely manifest is simultaneous illumination; both being unobstructed, mutually canceling, and both vanishing is simultaneous negation.