維摩經略疏垂裕記 1.148

1.148

二、「無明」下，示觀法，二：初、依境修觀。無明至所生法是所迷境，以此所迷為今所觀。欲以三觀收下三土，故此迷境且指六界三善三惡，故云善惡。前文一惡眾生，即四趣也。二善眾生，即人天也。又可十界傳論善惡，則事造十界為今所觀，今觀善惡悉由心起，即空假中。一念叵得故空，理具三千故假，心性不動故中，三一互融方名妙觀。

Second, from 'Ignorance...' onward, demonstrating the method of contemplation, with two parts: first, cultivating contemplation relying on objects. From ignorance down to dharmas produced is the object of delusion; taking this object of delusion as that which is presently contemplated. Wishing to encompass the lower three lands through the threefold contemplation, this object of delusion provisionally indicates the six realms—the three wholesome and three unwholesome—hence it says 'wholesome and unwholesome.' In the preceding text, the unwholesome sentient beings are the four destinies; the wholesome sentient beings are humans and devas. Alternatively, tracing wholesome and unwholesome across the ten realms, the ten realms created by phenomena become that which is presently contemplated. Now contemplating that wholesome and unwholesome all arise from the mind, they are identical to emptiness, conventionality, and the middle. Because a single thought cannot be apprehended, it is empty; because the principle is complete with the three thousand, it is conventional; because the mind-nature is unmoving, it is middle. Only when the three and the one are mutually interfused is it called wondrous contemplation.