維摩經玄疏 2.29

2.29

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."