教觀綱宗 1.30

1.30

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.