English
English version That is, because sentient beings are attached to breathing, cherish it, and have wrong views, they generate various actions, which are called 'the world'. Because of the existence of breathing, there are the fruits of suffering and happiness in the world, such as skandhas (陰), realms (界), and entrances (入). It should be understood that although breathing is empty in nature, it can accomplish all the causes and effects of good and evil in the world, as well as the various matters of birth and death in the twenty-five realms of existence (二十五有). Furthermore, although the appearance of breathing in emptiness does not have the appearance of being beyond the world, it is not that one cannot understand the Dharma beyond the world through distinguishing breathing. Why is this so? Because not understanding that the appearance of breathing is empty, one will not understand the truth due to ignorance (无明), and will create worldly karma. If one knows that breathing is empty and without anything, then ignorance and clinging, as well as all afflictions and defilements, will have no place to arise. This is what is called the cause of transcending the world. Because these causes are extinguished, one can escape the fruits of the twenty-five realms of existence in future lives, which is called the fruit of transcending the world. Being able to escape the inverted causes and effects of the world is called the Dharma of transcending the world. In the true Dharma of transcending the world, there are also causes and effects. The cause is knowing that breathing is empty, and correct wisdom is the cause of transcending the world. The ignorance and inversion of falsely believing that there is a 'person' or 'self' in breathing, as well as the extinction of the fruit of suffering, are called the fruit of transcending the world. Therefore, Bodhisattvas observe breathing, knowing that it is not truly existent, and although they cannot find the world and what is beyond the world in breathing, they can distinguish between the world and what is beyond the world. Again, when Bodhisattvas observe that the nature of breathing is empty, although they cannot directly find the Four Noble Truths (四谛) (the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering) in breathing, they can understand the Four Noble Truths. Why is this so? As mentioned above, the fruits of the world are the truth of suffering, the causes of the world are the truth of the cause of suffering, the fruits of transcending the world are the truth of the cessation of suffering, and the causes of transcending the world are the truth of the path to the cessation of suffering. Therefore, observing the thought of breathing, although one cannot directly see the Four Noble Truths, one can clearly distinguish the Four Noble Truths and widely explain and distinguish them for the Shravaka (声闻) beings. Again, Bodhisattvas understand the emptiness of breathing, and although they cannot directly see the Twelve Links of Dependent Origination (十二因缘) (ignorance, action, consciousness, name and form, six entrances, contact, sensation, craving, grasping, becoming, birth, old age and death) in breathing, they can understand the Twelve Links of Dependent Origination. Why is this so? The nature of past breathing is empty and without anything. Because of falsely seeing that there is breathing, various inverted distinctions arise, and various afflictions arise. Therefore, it is called ignorance (无明). Because of ignorance as a condition, there are action, consciousness, name and form, six entrances, contact, sensation, craving, grasping, becoming, birth, old age, death, sorrow, grief, suffering, and so on, which revolve endlessly like a wheel. This is all because of not understanding that breathing is like empty space, without anything. If one knows that breathing is empty and still, one can break through ignorance. When ignorance is extinguished, then the Twelve Links of Dependent Origination are also extinguished. --------------------------------------------------------------------------------
Chinese
缘皆灭。菩萨如是了息非息。虽不得十二因缘。亦能了了。通达十二因缘。为求缘觉乘人。广演分别。复次菩萨了息无性。尔时尚不见有息。何况于息道中。见有六蔽及六度法。虽于息性中不见蔽及六度法。而亦了了通达六蔽六度。所以者何。行者当数息时。即自了知。若于非息之中而见息者。是必定成就悭贪蔽法。悭有四种。一者悭惜财物。见息中有我。为我生悭故。二者悭身。于息中起身见故。三者悭命。于息中不了计有命故。四者恼法于息中不了。即起见执法心生故行者为破坏如是悭蔽恶法故。修四种檀波罗密。一者知息空非我。离息亦无我。既不得我。聚诸财物。何所资给。尔时悭财之心。即便之心。即便自息。舍诸珍宝。如弃涕唾当知了达息性。即是财施檀波罗蜜。复次菩萨。知无身性。息等诸法。不名为身。离息等法。亦无别身。尔时知身非身。即破悭身之执。既不悭于身。即能以身为奴仆给使。如法施与前人。当知了知息非息。即能具足成就舍身檀波罗蜜。复次行者。若能了息性空。不见即息是命离息有命。既不得命。破性命心。尔时即能舍命。给施众生。心无惊畏。当知了达息空。即能具足舍命檀波罗蜜。复次行者。若达息空。即不见阴入界等诸法。亦不见世间出世间种种法相。为破众生种种横计。 现代汉语译本 因缘皆灭。菩萨如此了知止息与非止息的道理。虽然不能完全获得十二因缘的真谛，却也能明了通达十二因缘，为了寻求缘觉乘的人，广泛地演说和分别讲解。 再者，菩萨了知止息的自性本空。这时，甚至连止息都不可见，更何况在止息的道理中，见到有六蔽（悭贪、毁犯、嗔恚、懈怠、散乱、愚痴）和六度（布施、持戒、忍辱、精进、禅定、智慧）之法呢？虽然在止息的自性中见不到六蔽和六度之法，却也能明了通达六蔽和六度。这是什么原因呢？修行人在数息的时候，就能自己了知。如果在非止息之中而见到止息，就必定会成就悭贪的蔽障之法。悭贪有四种：一是悭惜财物，因为在止息中见到有‘我’，为了‘我’而生起悭贪的缘故；二是悭惜身体，因为在止息中生起身体的执见；三是悭惜性命，因为在止息中不能明了而计执有性命；四是恼乱正法，因为在止息中不能明了，就生起执着于见解和法的妄心。修行人为了破坏像这样的悭贪蔽障恶法，所以修习四种檀波罗蜜（布施波罗蜜）：一是知晓止息是空性的，没有‘我’，离开止息也没有‘我’。既然得不到‘我’，聚集各种财物，又能资助供给谁呢？这时，悭惜财物的心，便会自然止息。舍弃各种珍宝，如同丢弃鼻涕唾沫。应当知道，了达止息的自性，就是财施檀波罗蜜。 再者，菩萨知晓无身（anatta-kaya），色（rupa）等诸法，不名为身。离开止息等法，也没有另外的身。这时，知晓身非身，就破除了悭惜身体的执着。既然不悭惜身体，就能以身体作为奴仆来供人使唤，如法地布施给他人。应当知道，了知止息非止息，就能具足成就舍身檀波罗蜜。 再者，修行人如果能够了知止息的自性是空性的，就不会认为止息是性命，也不会认为离开止息还有性命。既然得不到性命，就破除了执着性命的心。这时，就能舍弃性命，布施给众生，心中没有惊慌畏惧。应当知道，了达止息是空性的，就能具足舍命檀波罗蜜。 再者，修行人如果通达止息是空性的，就不会见到阴（skandha）、入（ayatana）、界（dhatu）等诸法，也不会见到世间和出世间的种种法相。为了破除众生种种横生的计度。
English
English version All conditions cease. The Bodhisattva thus understands the cessation and non-cessation. Although unable to fully grasp the twelve links of dependent origination (dvadasanga-pratitya-samutpada), they can clearly comprehend and penetrate them, extensively expounding and differentiating them for those seeking the Pratyekabuddha-yana (Solitary Realizer Vehicle). Furthermore, the Bodhisattva understands that cessation is without inherent nature (svabhava-sunyata). At that time, even cessation itself is not seen, let alone seeing the six obscurations (kleshas: stinginess, immorality, anger, laziness, restlessness, and ignorance) and the six perfections (paramitas: generosity, morality, patience, diligence, concentration, and wisdom) within the principle of cessation. Although the obscurations and the six perfections are not seen in the nature of cessation, they are still clearly comprehended and penetrated. Why is this so? When a practitioner counts breaths, they will know for themselves that if they see cessation in non-cessation, they will certainly achieve the obscuration of stinginess (matsarya). There are four types of stinginess: first, stinginess with possessions, because they see 'self' in cessation, and stinginess arises for the sake of 'self'; second, stinginess with the body, because the view of the body arises in cessation; third, stinginess with life, because they do not understand in cessation and cling to the idea of life; fourth, vexing the Dharma, because they do not understand in cessation and give rise to the mind of clinging to views and dharmas. To destroy such evil dharmas of stinginess, the practitioner cultivates the four kinds of Dana Paramita (Perfection of Giving): first, knowing that cessation is empty and without 'self,' and that there is no 'self' apart from cessation. Since 'self' cannot be obtained, who can be aided by gathering various possessions? At that time, the mind of stinginess with possessions will naturally cease. Discarding all treasures like spitting out phlegm, one should know that understanding the nature of cessation is the Dana Paramita of giving wealth. Furthermore, the Bodhisattva knows that there is no body (anatta-kaya), and that phenomena such as form (rupa) are not called body. Apart from cessation and other phenomena, there is no separate body. At that time, knowing that the body is not the body, they break the attachment of stinginess with the body. Since they are not stingy with the body, they can use the body as a servant to serve others, giving it to others according to the Dharma. One should know that knowing cessation as non-cessation enables one to fully accomplish the Dana Paramita of giving the body. Furthermore, if a practitioner can understand that the nature of cessation is empty, they will not think that cessation is life, nor will they think that there is life apart from cessation. Since life cannot be obtained, the mind of clinging to life is broken. At that time, they can give up their life and give it to sentient beings without fear or trepidation. One should know that understanding that cessation is empty enables one to fully accomplish the Dana Paramita of giving life. Furthermore, if a practitioner understands that cessation is empty, they will not see phenomena such as the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), nor will they see the various characteristics of worldly and supramundane dharmas. This is to break the various unfounded calculations of sentient beings. --------------------------------------------------------------------------------
Chinese
迷执诸法轮回六趣。故有所说。而实无说无示。以听者无闻无得故。是时虽行法施。不执法施。无恩于彼。而利一切。譬如大地虚空日月利益世间。而无心于物不求恩报菩萨达息性空。行平等法施檀波罗蜜。利益众生。亦复如是。当知菩萨知息性空。不得悭度而能了了分别悭度。以不可得故。知息性空。具足尸罗羼提毗梨耶禅那般若波罗蜜。亦复如是。是中应一一广旋转诸波罗蜜相。为求佛道善男子善女人。开示分别。是即略说于数息门中。修旋转陀罗尼菩萨所行无碍方便。菩萨若入是门。直说数息调心。穷劫不尽。况复于随止观还净等。种种诸禅。智惠神通。四辩力无所畏。诸地行愿。一切种智。无尽一切功德。旋转分别而可尽乎。 次释第八观心六妙门。观心六妙门者。此为大根性行人善识法恶。不由次第悬照诸法之源。何等为诸法之源。所谓众生心也。一切万法由心而起。若能反观心性不可得心源。即知万法皆无根本。约此观心说六妙门。非如前也。所以者何。如行者初学观心时。知一切世间出世间诸数量法。皆悉从心出。离心之外更无一法。是则数一切法。皆悉约心故数。当知心者。即是数门。复次行者。当观心时。知一切数量之法。悉随心王。若无心王。即无心数。心王动故。心数亦动。譬如百官臣 现代汉语译本：执迷于诸法，就会在六道中轮回。所以（佛）有所说法，但实际上是无说无示，因为听者无闻无得。这时，虽然施行法施（Dharmadāna，以佛法教义为施舍），但不执著于法施，不求受施者的感恩，而是利益一切众生。譬如大地、虚空、日月利益世间，但对万物没有分别心，不求回报。菩萨通达止息（Śamatha）的自性本空（Śūnyatā），施行平等的法施，修持檀波罗蜜（Dānapāramitā，布施波罗蜜），利益众生，也是如此。应当知道，菩萨了知止息的自性本空，不执著于悭贪之度，但又能清楚地分别悭贪之度，因为悭贪之度是不可得的。了知止息的自性本空，就能具足尸罗波罗蜜（Śīlapāramitā，持戒波罗蜜）、羼提波罗蜜（Kṣāntipāramitā，忍辱波罗蜜）、毗梨耶波罗蜜（Vīryapāramitā，精进波罗蜜）、禅那波罗蜜（Dhyānapāramitā，禅定波罗蜜）、般若波罗蜜（Prajñāpāramitā，智慧波罗蜜），也是如此。这里应该一一广泛地阐述诸波罗蜜的相状，为求佛道的善男子、善女人开示分别。这便是略说在数息门中，修持旋转陀罗尼（Dhāraṇī，总持）的菩萨所行的无碍方便。菩萨如果进入这个法门，仅仅是说数息调心，穷尽劫数也说不完，更何况是随、止、观、还、净等等种种诸禅，智慧神通，四辩才，力无所畏，诸地行愿，一切种智（Sarvajñāna，一切智慧），无尽的一切功德，旋转分别，又怎么能穷尽呢？ 接下来解释第八观心六妙门。观心六妙门，这是为大根性的修行人，能够善于识别法与非法，不按照次第，而是直接照见诸法的根源。什么是诸法的根源呢？就是众生心。一切万法由心而起，如果能够反观心性，不可得心源，就知道万法都没有根本。依据这个观心来说六妙门，和前面所说的不同。为什么呢？因为修行人初学观心时，知道一切世间、出世间的诸数量法，都是从心中生出，离开心之外，再没有一法。这样，数一切法，都是依据心而数。应当知道，心就是数门。再次，修行人观心时，知道一切数量之法，都跟随心王。如果没有心王，就没有心数。心王动，心数也动。譬如百官臣民。