六妙法門 1.42

1.42

復次，云何於數息中入緣覺道？行者求自然惠，樂獨善寂，深知諸法因緣。當數息時，即知數息之念即是有支，有緣取，取緣愛，愛緣受，受緣觸，觸緣六入，六入緣名色，名色緣識，識緣行，行緣無明。復觀此息念之有，名善有為業。有善因緣，必定能感未來世人天受。受因緣故，必有老死憂悲苦惱，三世因緣，生死無際，輪轉不息。本無有生，亦無有死，不善思惟心行所造。若知無明體性本自不有，妄想因緣和合而生，無所有故，假名無明。無明尚爾，亦不可得，當知行等諸因緣法，皆無根本。既無行等因緣，豈有今之數息之實？爾時行者深知數息屬因緣，空無自性，不受、不著，不念、不分別，心如虛空，寂然不動，豁然無漏心生，成緣覺道。

Furthermore, how does one enter the path of the pratyekabuddha within counting the breath? The practitioner seeks spontaneous wisdom, delights in solitary tranquility, and deeply understands the causes and conditions of all dharmas. When counting the breath, one immediately knows that the thought of counting the breath is the link of becoming. Becoming is conditioned by grasping, grasping is conditioned by craving, craving is conditioned by feeling, feeling is conditioned by contact, contact is conditioned by the six sense bases, the six sense bases are conditioned by name-and-form, name-and-form is conditioned by consciousness, consciousness is conditioned by formations, and formations are conditioned by ignorance. Furthermore, one contemplates this existence of the thought of breath, calling it wholesome conditioned karma. Because there are wholesome causes and conditions, they will certainly bring about human and heavenly experiences in future lives. Conditioned by experience, there will certainly be old age, death, sorrow, lamentation, pain, and distress; with the causes and conditions of the three periods of time, saṃsāra has no bounds and turns without ceasing. Fundamentally there is no birth, nor is there death; it is created by improper reflection and mental activities. If one knows that the intrinsic essence of ignorance is fundamentally nonexistent, arising from the coming together of false thoughts, causes, and conditions, and because it is nonexistent, it is provisionally named ignorance. If even ignorance is like this and cannot be apprehended, one should know that formations and the other dharmas of causes and conditions are all without root. Since formations and the other causes and conditions do not exist, how could the reality of the present counting of the breath exist? At that time, the practitioner deeply knows that counting the breath belongs to causes and conditions, is empty and devoid of inherent nature, does not accept it, does not cling to it, does not think of it, and does not discriminate it; the mind is like empty space, tranquil and unmoving, and suddenly the uncontaminated mind arises, accomplishing the path of the pratyekabuddha.