維摩經玄疏 2.29

2.29

第一、前分別境智者，境是所觀，智是能觀。所觀之境，即是十二因緣、三諦之理也；能觀之智，即三觀也。所以約十二因緣明所觀之境者，大聖說此正因緣法，為破外人計邪因緣，生無因緣之邪僻也。若迷此正因緣，則有六道生死；若解此正因緣，即有四種聖人也，是則約十二因緣而辨此十法界也。二諦、三諦之理，即是三觀所照之境也。今一家明四諦既有四種，十二因緣亦有四種：一者，生滅十二因緣；二者，無生十二因緣；三者，無量十二因緣；四者，無作十二因緣。生滅、無生滅因緣，即是所觀之境；無量因緣，即是第二觀境；無作因緣，即是第三觀境。今約《中論》偈，正明此三觀之境也。偈云：「因緣所生法，我說即是空，亦名為假名，亦名中道義。」

First, in previously distinguishing object and wisdom: the object is that which is contemplated, and wisdom is that which contemplates. The object that is contemplated is the principle of the twelvefold causal conditioning and the three truths; the wisdom that contemplates is the three contemplations. As for why the object that is contemplated is clarified in terms of the twelvefold causal conditioning: the Great Sage taught this dharma of correct causal conditioning in order to demolish the erroneous views of outsiders who postulate perverse causes or generate the perverse error of causelessness. If one is deluded about this correct causal conditioning, then there is the birth-and-death of the six destinies; if one understands this correct causal conditioning, then there are the four kinds of noble persons. Thus, based on the twelvefold causal conditioning, one discerns these ten dharma-realms. The principle of the two truths and the three truths is the object illuminated by the three contemplations. Now, as our school explains that just as the four truths are of four kinds, the twelvefold causal conditioning is also of four kinds: first, the twelvefold causal conditioning of arising and ceasing; second, the twelvefold causal conditioning of non-arising; third, the twelvefold causal conditioning of the immeasurable; fourth, the twelvefold causal conditioning of non-contrivance. The causal conditioning of arising-and-ceasing and of non-arising are the object of the first contemplation; the immeasurable causal conditioning is the object of the second contemplation; the unconditioned causal conditioning is the object of the third contemplation. Now, based on the verse of the Mūlamadhyamakakārikā, we correctly clarify the objects of these three contemplations. The verse states: "Dharmas that arise from causes and conditions, I say are empty; they are also provisionally named, and are also the meaning of the Middle Way."