維摩經略疏垂裕記 2.135

2.135

三、進修化他法門。「捨復入力」者，荊溪云：有入下力，故云入力。捨初所得，須入下位下法門也。「即十法界二諦三諦之理」者，以諦攝界義有總別，總則十界咸空假中，別則九界為俗、佛界為真，此二諦也。六界為俗、二乘為真，菩薩雙照，佛界即中。又六界通為四聖之境，即因緣所生法也。二乘即空、菩薩即假、佛界即中，此三諦也。此之二三，若總若別秖是一心，故云甚深。

Third, advancing in cultivating the Dharma gates for transforming others. Regarding "relinquishing and again having the power to enter," Jingxi says: Because one has the power to enter the lower, it is called the "power to enter." Having relinquished what was initially attained, one must enter the lower stages and lower Dharma gates. Regarding "that is, the principles of the two truths and three truths of the ten dharmadhātus": subsuming the realms under the truths has a general and a specific meaning. Generally, the ten realms are all empty, provisional, and middle. Specifically, the nine realms are conventional, and the Buddha realm is ultimate—these are the two truths. The six realms are conventional, the two vehicles are ultimate, the bodhisattva illuminates both, and the Buddha realm is the middle. Furthermore, the six realms commonly serve as the realm of the four kinds of sages, which are phenomena arisen from causes and conditions. The two vehicles are the empty, the bodhisattva is the provisional, and the Buddha realm is the middle—these are the three truths. These two and three [truths], whether general or specific, are merely a single mind; therefore it says "extremely profound."