六妙法門 1.50

1.50

復次，菩薩了息空中，不見十二因緣而亦通達十二因緣。所以者何？過去息性空無所有，妄見有息而生種種顛倒分別，起諸煩惱，故名無明。無明因緣，則有行、識、名色、六入、觸、受、愛、取、有、生、老、死、憂悲苦惱等，輪轉不息，皆由不了息如虛空，無所有故。若知息空寂，即破無明，無明滅故，則十二因緣皆滅。菩薩如是了息非息，雖不得十二因緣，亦能了了通達十二因緣，為求緣覺乘人廣演分別。

Furthermore, when the bodhisattva comprehends the emptiness of breath, they do not see the twelve links of dependent origination, yet they also thoroughly penetrate the twelve links of dependent origination. Why is this? The nature of past breath is empty and non-existent; falsely seeing that there is breath, they give rise to various inverted distinctions and stir up all afflictions—hence this is called nescience. Conditioned by nescience, there are volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, distress, and despair, cycling endlessly—all due to not understanding that the breath is like empty space, completely non-existent. If one knows that the breath is empty and quiescent, nescience is destroyed; because nescience is eliminated, the twelve links of dependent origination are all eliminated. When the bodhisattva thus comprehends that breath is non-breath, although they do not apprehend the twelve links of dependent origination, they are also able to clearly penetrate the twelve links of dependent origination, broadly expounding and distinguishing them for those who seek the pratyekabuddha vehicle.