六妙法門 1.48

1.48

復次，息相空中，雖無出世間相，而非不因息分別出世間法。所以者何？不知息相空故，即無明不了，造世間業；知息空無所有故，即無無明妄執，一切諸結煩惱無所從生，是名出世間因。因滅故，得離後世世間二十五有等果，名出世間果。能出世間顛倒因果法故，是名出世間法。於出世間真正法中，亦有因果。因者，知息空正智惠，為出世間因。妄計息中人我、無明顛倒及苦果滅故，名為出世間果。故知菩薩觀息非息，雖不得世間、出世間，亦能分別世間及出世間。

Furthermore, within the emptiness of breath characteristics, although there are no supramundane marks, it is not that supramundane dharmas are not distinguished on account of breath. Why is this? Because by not knowing that the characteristics of breath are empty, through nescience and lack of comprehension one creates mundane karma; by knowing that the breath is empty and non-existent, there is no nescience or false clinging, and all fetters and afflictions have nowhere from which to arise—this is called the supramundane cause. Because the cause is eliminated, one is able to leave behind the fruits such as the twenty-five states of existence of future mundane worlds—this is called the supramundane fruit. Because it is capable of transcending the mundane dharmas of mistaken cause and effect, it is called supramundane dharma. Within genuine supramundane dharmas, there are also causes and effects. The cause is the correct wisdom of knowing that the breath is empty, which serves as the supramundane cause. Because the false conception of a personal self within the breath, nescience and inversion, and the fruit of suffering are eradicated, it is called the supramundane fruit. Therefore know that when the bodhisattva contemplates the breath as non-breath, although neither the mundane nor the supramundane is apprehended, they are also able to distinguish the mundane and the supramundane.