Chinese
大正藏第 46 册 No. 1930 天台八教大意 No. 1930 天台八教大意 隋天台沙门灌顶撰 前佛后佛。自行化他。究其旨归。咸宗一妙。佛之知见。但机缘差品应物现形。为实施权故分乎八。顿渐秘密不定化之仪式。譬如药方。藏通别圆所化之法譬如药味。初言顿者。从部得名即华严也。佛垂迹化尘劫叵量因。寿倍之果宁可喻。且从今日一期降生托阴摩耶。主伴互为唯资大法。譬如日出先照高山。机不经历故名为顿。约譬次第。以初譬初名为乳味。故涅槃云。从佛出十二部经。譬从牛出乳。又二乘机生未受大化。虽复在座如聋若盲。初会俱无见闻之益亦名为乳。故迦叶领解云。即遣傍人急追将还。迷闷躄地等即第一时也。次从鹿苑至于般若名为渐教。既二乘全生贵药非贱治。不动九会脱妙着粗。贯日托阴纳妃生子。示成鹿苑转生灭四谛法轮。小乘生信先度五人。约譬次第名为酪味。故迦叶领解云。密遣二人方便附近等。故涅槃云。从十二部经出修多罗。譬从乳出酪即第二时也。次明方等大集宝积净名。褒圆叹大折小弹偏自悲败种。约譬次第名生酥味。故涅槃云。从修多罗出方等典。譬从酪出生酥。故迦叶领解云。过是已后心相体信出入无难。然其所止犹在本处即 现代汉语译本： 大正藏第46册 No. 1930 《天台八教大意》 No. 1930 天台八教大意 隋 天台沙门 灌顶 撰 前佛后佛，自行化他，探究其根本宗旨，都尊崇‘一妙’之理。佛的知见，只是因为众生根机和缘分不同，所以应不同事物而显现不同形态。为了方便施设真实之法，权巧方便地分为了八种教法：顿、渐、秘密、不定，这是教化的仪式，好比药方；藏、通、别、圆，这是所教化的内容，好比药物的味道。 首先说‘顿’教，从经典部类得名，指《华严经》。佛示现化身，经历的尘劫不可计量，因地所修的寿命是果地的多少倍，更是无法比喻。且从今日佛陀一生示现降生，托胎于摩耶夫人（释迦牟尼佛的生母）腹中，主法者和辅助者相互配合，唯独依仗大法。譬如太阳升起，先照耀高山。众生根机不需要经历其他阶段，所以称为‘顿’。按照譬喻的次第，以最初的阶段比喻最初的阶段，称为‘乳味’。所以《涅槃经》说：‘从佛陀口中流出十二部经，譬如从牛身上产出乳汁。’又因为二乘（声闻和缘觉）的根机已经成熟，尚未接受大乘教化，即使身在法会之中，也像聋子和瞎子一样。最初的法会，他们都没有见闻的利益，也称为‘乳’。所以迦叶（释迦摩尼十大弟子之一，被尊为头陀第一）领悟理解后说：‘立即派遣身边的人急速追赶带回，（他们）迷闷跌倒在地’，等等，就是第一时（华严时）。 其次，从鹿苑（释迦牟尼佛初转法轮之地）到般若（智慧）时期的教法，称为‘渐’教。既然二乘已经完全产生，珍贵的药物不能用低贱的方法治疗。佛陀不离开九次法会，舍弃微妙之法而取粗浅之法，贯穿日宫、托胎、娶妃、生子等情节，示现于鹿苑宣说生灭四谛的法轮。小乘众生因此生起信心，先度化五比丘。按照譬喻的次第，称为‘酪味’。所以迦叶领悟理解后说：‘秘密派遣二人，方便地接近他们’等等。所以《涅槃经》说：‘从十二部经中流出修多罗（佛经），譬如从乳汁中提炼出酪。’就是第二时（阿含时）。 再次说明方等（方广）部经典，如《大集经》、《宝积经》、《维摩诘经》等，赞扬圆满之法，赞叹大乘之法，贬低小乘之法，弹呵偏颇之见，（佛）自己悲叹是败种（不能成佛的众生）。按照譬喻的次第，称为‘生酥味’。所以《涅槃经》说：‘从修多罗中流出方等经典，譬如从酪中提炼出生酥。’所以迦叶领悟理解后说：‘过了这之后，（他们）心意相互信任，出入没有困难，然而他们所停留的地方仍然在本处’即……
English
English version: Taisho Tripitaka Volume 46, No. 1930, The Main Ideas of the Tiantai Eight Teachings No. 1930 The Main Ideas of the Tiantai Eight Teachings Composed by Shramana Guanding of Tiantai during the Sui Dynasty Former Buddhas and later Buddhas, practicing for themselves and transforming others, when investigating their fundamental purpose, all revered the principle of 'One Wonderful'. The knowledge and vision of the Buddhas only differ because of the different capacities and conditions of sentient beings, thus manifesting in different forms according to different things. In order to conveniently establish the true Dharma, they expediently divided it into eight teachings: Sudden, Gradual, Secret, and Indeterminate. These are the rituals of teaching, like prescriptions; the Tripitaka (藏), Common (通), Distinct (别), and Perfect (圆) teachings are the content being taught, like the flavors of medicine. First, the 'Sudden' teaching, named after the class of scriptures, refers to the *Avatamsaka Sutra* (*Huayan Jing*). The Buddha manifested his incarnation, the kalpas (aeons) experienced are immeasurable, and the lifespan cultivated in the causal stage is many times that of the fruition stage, which is even more incomparable. Moreover, from today, the Buddha's life manifests birth, conceiving in the womb of Maya (mother of Shakyamuni Buddha), the main Dharma speaker and assistants cooperate with each other, relying solely on the Great Dharma. It is like the sun rising, first illuminating the high mountains. The faculties of sentient beings do not need to go through other stages, so it is called 'Sudden'. According to the order of metaphors, the initial stage is compared to the initial stage, called 'milk flavor'. Therefore, the *Nirvana Sutra* says: 'From the Buddha's mouth flows the twelve divisions of scriptures, like milk produced from a cow.' Furthermore, because the faculties of the Two Vehicles (Shravakas and Pratyekabuddhas) have matured, but have not yet received the Mahayana teachings, even if they are in the Dharma assembly, they are like the deaf and blind. In the initial assembly, they have no benefit of seeing or hearing, and it is also called 'milk'. Therefore, Kashyapa (one of the ten great disciples of Shakyamuni, revered as the foremost in ascetic practices) understood and said: 'Immediately send the people around to quickly chase and bring them back, (they) are confused and fall to the ground,' etc., which is the first time (the *Avatamsaka* period). Secondly, the teachings from the Deer Park (the place where Shakyamuni Buddha first turned the Wheel of Dharma) to the Prajna (wisdom) period are called the 'Gradual' teaching. Since the Two Vehicles have completely arisen, precious medicine cannot be treated with cheap methods. The Buddha does not leave the nine assemblies, abandoning the subtle Dharma and taking the coarse Dharma, running through the episodes of entering the sun palace, conceiving in the womb, marrying a princess, and giving birth to a son, manifesting in the Deer Park and proclaiming the Wheel of Dharma of the Four Noble Truths of birth and death. Small vehicle sentient beings therefore give rise to faith, first converting the five bhikshus. According to the order of metaphors, it is called 'curd flavor'. Therefore, Kashyapa understood and said: 'Secretly send two people to conveniently approach them,' etc. Therefore, the *Nirvana Sutra* says: 'From the twelve divisions of scriptures flows the Sutra (Buddhist scriptures), like curd extracted from milk.' That is the second time (the Agama period). Again, explaining the Vaipulya (方等, expansive) scriptures, such as the *Mahasamghata Sutra* (*Daji Jing*), *Ratnakuta Sutra* (*Baoji Jing*), *Vimalakirti Sutra*, etc., praising the perfect Dharma, praising the Mahayana Dharma, belittling the Small Vehicle Dharma, rebuking biased views, (the Buddha) himself lamenting being a barren seed (sentient beings who cannot become Buddhas). According to the order of metaphors, it is called 'ghrita flavor'. Therefore, the *Nirvana Sutra* says: 'From the Sutra flows the Vaipulya scriptures, like ghrita extracted from curd.' Therefore, Kashyapa understood and said: 'After this, (they) trust each other's minds, and there is no difficulty in coming and going, but the place where they stay is still in the same place,' that is... --------------------------------------------------------------------------------
Chinese
第三味也。次说诸部般若转教付财虽通洮汰。约譬次第名熟酥味。故迦叶领解云。长者自知将死不久等即第四味也。此等四味对顿名渐。法华涅槃非顿渐摄。开前顿渐归会佛乘。约譬次第名醍醐味。故涅槃云。从摩诃般若出大涅槃合于法华。譬从熟酥出醍醐味。故迦叶领解云。临欲终时而命其子等即第五味也。余之六教遍在渐顿之中。同听异闻互不相知名秘密教。同听异闻彼彼相知名不定教。秘密不定名下之法。只是藏通别圆佛世逗机。一音异解从化仪大判且受二名。略明化仪四教义竟。次明藏通别圆四教。亦遍顿渐二味之中。华严顿部圆教兼别。鹿苑初成十二年前说戒定慧三。并属小但三藏教。十二年后般若之前大集宝积楞伽思益净名金光明。除般若外并属方等。对半明满具有四教。诸部般若带半明满具通别圆无三藏教。法华会竟。无三唯一圆教。涅槃最后谈常四教并知圆理。所以二经同醍醐味。第一明三藏教者。仍于法华及大智度论。对斥小乘得此名也。论云。迦旃延子自以聪明利根。于婆沙中明三藏义。不读衍经非大菩萨。广破三祇六度。权义建立衍门通别圆三大乘观行。谓四阿含即修多罗藏。俱舍婆沙即阿毗昙藏。五部毗尼即是戒藏。此之三藏三乘同须戒防身口。经多诠定。论多辩慧。声闻观于四谛。缘觉观 现代汉语译本 第三味是熟酥味。接下来讲述诸部《般若经》辗转教化，付托财物，虽然普遍流通，但如果用譬喻来比拟次第，就称为熟酥味。所以迦叶领悟理解说，‘长者自知将死不久’等等，就是第四味。这四味相对于顿教来说是渐教。《法华经》和《涅槃经》不属于顿教或渐教所摄，而是开显之前的顿教和渐教，归于佛乘，用譬喻来比拟次第，称为醍醐味。所以《涅槃经》说，‘从摩诃般若经出大涅槃经，合于法华经’，譬如从熟酥中提炼出醍醐味。所以迦叶领悟理解说，‘临欲终时而命其子’等等，就是第五味。其余的六教遍布在渐教和顿教之中。同样听法，但理解不同，彼此不知道对方所听的，称为秘密教。同样听法，彼此知道对方所听的，称为不定教。秘密教和不定教是低层次的教法，只是佛陀在世时根据不同根器的众生而施设的方便法门。从教化仪式的角度来看，一音异解可以大致分为两种名称。以上简要说明了化仪四教的含义。接下来阐明藏、通、别、圆四教，也遍布在顿教和渐教两种味道之中。《华严经》的顿教部分兼有圆教和别教。《鹿苑》初转法轮后的十二年间所说的戒、定、慧三学，都属于小乘的三藏教。十二年后，《般若经》之前所说的大集经、宝积经、楞伽经、思益经、维摩诘经、金光明经，除了《般若经》外，都属于方等教，针对半字教和满字教，具有四教。《般若经》各部经文带有半字教和满字教，具有通教、别教和圆教，而没有三藏教。《法华经》会归之后，没有三乘，只有一乘圆教。《涅槃经》最后谈论常住之理，四教都了解圆满的道理。所以这两部经都属于醍醐味。第一，阐明三藏教，仍然在《法华经》和《大智度论》中，通过对小乘的驳斥而得到这个名称。《大智度论》说，迦旃延子（Katyayanaputra，佛陀弟子，以善于论议著称）自以为聪明利根，在《婆沙论》中阐明三藏的含义，但不读大乘经典，不是大菩萨，广泛地破斥三祇六度。权巧方便地建立大乘的门径，包括通教、别教和圆教三大乘的观行。所谓的四阿含经（Agama，原始佛教经典）就是修多罗藏（Sutra Pitaka，经藏），《俱舍论》（Abhidharmakosa，论藏）和《婆沙论》（Vibhasa，论藏）就是阿毗昙藏（Abhidhamma Pitaka，论藏），五部毗尼（Vinaya，戒律）就是戒藏（Vinaya Pitaka，律藏）。这三藏是三乘共同需要的，戒律用来防止身口意造恶业，经典多用来诠释禅定，论典多用来辩论智慧。声闻乘观修四谛，缘觉乘观修十二因缘。
English
English version The third flavor is the flavor of clarified butter. Next, it speaks of the various sections of the Prajna Sutra, which are circulated and taught, and entrusted with wealth. Although they are widely circulated, if they are compared to the order of progression, they are called the flavor of clarified butter. Therefore, Kashyapa (Mahakasyapa, one of the principal disciples of the Buddha) understood and explained, 'The elder knows that he will soon die,' etc., which is the fourth flavor. These four flavors are gradual teachings compared to the sudden teaching. The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Nirvana Sutra (Mahāparinirvāṇa Sūtra) are not included in the sudden or gradual teachings, but reveal the previous sudden and gradual teachings, returning to the Buddha vehicle, and are called the flavor of ghee when compared to the order of progression. Therefore, the Nirvana Sutra says, 'From the Mahaprajna Sutra comes the Great Nirvana Sutra, which combines with the Lotus Sutra,' like extracting ghee from clarified butter. Therefore, Kashyapa understood and explained, 'When he is about to die, he commands his son,' etc., which is the fifth flavor. The remaining six teachings are spread throughout the gradual and sudden teachings. They hear the same teachings, but understand them differently, and do not know what the others have heard, which is called the secret teaching. They hear the same teachings, and know what the others have heard, which is called the indefinite teaching. The secret and indefinite teachings are lower-level teachings, merely expedient methods established by the Buddha in his lifetime according to the different capacities of sentient beings. From the perspective of the teaching ceremony, different interpretations of the same sound can be roughly divided into two names. The above briefly explains the meaning of the four teachings of the teaching ceremony. Next, the four teachings of the Tripitaka, Common, Distinct, and Perfect are explained, which are also spread throughout the two flavors of sudden and gradual teachings. The sudden teaching part of the Avatamsaka Sutra (Buddhāvataṃsaka Sūtra) combines the Perfect and Distinct teachings. The three studies of precepts, concentration, and wisdom spoken in the first twelve years after the initial turning of the Dharma wheel in the Deer Park all belong to the Tripitaka teaching of the Hinayana. After twelve years, the Great Collection Sutra, the Jewel Accumulation Sutra, the Lankavatara Sutra, the Thinking of Benefit Sutra, the Vimalakirti Sutra, and the Golden Light Sutra, which were spoken before the Prajna Sutra, all belong to the Vaipulya teaching except for the Prajna Sutra, and have four teachings for the half-word teaching and the full-word teaching. The various sections of the Prajna Sutra have the Common, Distinct, and Perfect teachings with the half-word teaching and the full-word teaching, but no Tripitaka teaching. After the Lotus Sutra is completed, there are no three vehicles, only the one vehicle Perfect teaching. The Nirvana Sutra finally discusses the principle of permanence, and all four teachings understand the perfect principle. Therefore, these two sutras both belong to the flavor of ghee. First, explaining the Tripitaka teaching, it still gets this name in the Lotus Sutra and the Mahaprajnaparamita Sastra by refuting the Hinayana. The Mahaprajnaparamita Sastra says that Katyayanaputra, thinking himself intelligent and sharp-witted, explains the meaning of the Tripitaka in the Vibhasa Sastra, but does not read the Mahayana scriptures, is not a great Bodhisattva, and widely refutes the three asamkhya kalpas and the six paramitas. He skillfully establishes the path of the Mahayana, including the practices of the Common, Distinct, and Perfect three Mahayana. The so-called four Agamas are the Sutra Pitaka, the Abhidharmakosa and the Vibhasa are the Abhidhamma Pitaka, and the five Vinayas are the Vinaya Pitaka. These three pitakas are needed by the three vehicles in common. The precepts are used to prevent evil deeds of body, speech, and mind, the sutras are mostly used to explain samadhi, and the sastras are mostly used to debate wisdom. The Sravaka vehicle contemplates the Four Noble Truths, and the Pratyekabuddha vehicle contemplates the Twelve Nidanas. --------------------------------------------------------------------------------