教觀綱宗 1.30

1.30

三藏教，四阿含為經藏，毘尼為律藏，阿毘曇為論藏。此教詮生滅四諦（苦則生、異、滅三相遷移，集則貪、瞋、癡等分四心流動，道則對治易奪，滅則滅有還無），亦詮思議生滅十二因緣（無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱。無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六入滅、六入滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅），亦詮事六度行（布施、持戒、忍辱、精進、禪定、智慧），亦詮實有二諦（陰入界等實法為俗，實有滅乃為真），開示界內鈍根眾生，令修析空觀（觀於地、水、火、風、空、識六界無我、我所）出分段生死，證偏真涅槃。正化二乘，傍化菩薩。

In the Tripiṭaka teaching, the four Āgamas form the sūtra piṭaka, the Vinaya forms the vinaya piṭaka, and the Abhidharma forms the śāstra piṭaka. This teaching explains the four noble truths of arising and ceasing (for suffering, there is the shifting of the three marks of arising, altering, and ceasing; for accumulation, there is the flowing of the four mental states of greed, anger, delusion, and an equal proportion of them; for the path, there is countering and supplanting; for cessation, there is the extinguishing of existence to return to non-existence). It also explains the conceivable twelve links of dependent origination of arising and ceasing (with avidyā as condition there are volitional formations; with formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, old age, death, worry, sorrow, suffering, and distress. With the cessation of avidyā, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, old age, death, worry, sorrow, suffering, and distress cease). It also explains the phenomenal practice of the six perfections (giving, moral discipline, patience, diligence, meditative concentration, and wisdom). It also explains the two truths of real existence (the real dharmas of the aggregates, bases, and elements are conventional; the cessation of real existence is the real), guiding dull-rooted sentient beings within the realms to cultivate the contemplation of emptiness through analysis (contemplating the six elements of earth, water, fire, wind, space, and consciousness as without self and without what belongs to a self), escaping fragmented birth and death, and realizing biased real nirvāṇa. It primarily converts the two vehicles, and secondarily converts bodhisattvas.