English
Until the Bodhimanda (place of enlightenment), etc. Therefore, it is known that the ten methods of cultivating contemplation for those of middle and lower capacities must possess the superior capacity to embody the realm, encompassing various situations. Or one, two, or three are uncertain. Whether internal or external, the feelings are invariably the same. The immeasurable words of the 'Great Vehicle' (Mahayana) are not set up in vain. Using Dharma to make analogies comes from the same source. The origin (root) and traces (manifestations) ultimately return to the perfect principle, without difference. Not different yet different, each stage increases in clarity, as detailed in other texts. This cannot be fully elaborated here, and the meaning can only be judged according to the text. Whether four or eight, the truth is directly perceived. Further, the Nirvana Sutra is cited to prove this principle. Therefore, the sixth volume of the Nirvana Sutra says: 'Ordinary people are like milk, Srotapanna (stream-enterer) are like curds, Sakrdagamin (once-returner) are like raw butter, Anagamin (non-returner) are like cooked butter, Arhat (worthy one), Pratyekabuddha (solitary Buddha), and Buddha are like ghee (clarified butter).' The Mahaprajnaparamita-sastra says: 'In the Sravakayana (vehicle of hearers) scriptures, Arhats are called the Buddha-ground.' Therefore, these three are all like ghee. This is a metaphor for the five flavors of the Tripitaka (Three Baskets). The thirty-second volume of the Nirvana Sutra says: 'Sentient beings are like milk mixed with blood, Srotapanna and Sakrdagamin are like pure milk, Anagamin are like curds, Arhats are like raw butter, Pratyekabuddhas are like cooked butter, and Buddhas are like ghee.' This is a metaphor for the five flavors of the common teaching (shared teachings). Pratyekabuddhas are slightly better than Sravakas in eradicating habits, so they are likened to cooked butter along with Bodhisattvas. Buddhas have exhausted both right conduct and habits, so they are called ghee. The ninth volume of the Nirvana Sutra says: 'Sentient beings are like the blood and milk of a newborn cow not yet separated, Sravakas are like milk, Pratyekabuddhas are like curds, Bodhisattvas are like raw and cooked butter, and Buddhas are like ghee.' This is a metaphor for the five flavors of the distinct teaching (separate teachings). Bodhisattvas of the ten faiths, like light hairs, are like milk mixed with blood. Bodhisattvas before the ninth stage have cut off the delusions of view and thought of the common teaching, like milk, comparable to Sravakas. Bodhisattvas of the ten abodes are slightly deeper, so they are likened to Pratyekabuddhas like curds. Bodhisattvas of the ten practices and ten dedications are like raw and cooked butter. Bodhisattvas at the beginning of the ten grounds are already called Buddhas, so they are like ghee. The twenty-seventh volume of the Nirvana Sutra says: 'There is a grass in the Himalayas called forbearance. If a cow eats this grass, it will become ghee.' The grass is a metaphor for the Eightfold Path. Being able to cultivate the Eightfold Path will see the Buddha-nature. This is a metaphor for the perfect teaching (complete teachings) becoming ghee directly without going through the four flavors. Also, the twenty-seventh volume of the Nirvana Sutra says: 'If poison is placed in milk, it can kill people throughout the five flavors.' This is a metaphor for the esoteric teachings (secret teachings) and the indeterminate teachings (unfixed teachings). The poison is a metaphor for the seed of the cause of understanding of Buddha-nature. The five flavors are a metaphor for the five realms (five paths) that receive retribution. Killing people is a metaphor for encountering the Buddha, hearing the Dharma, and cutting off delusions. If the various teachings are not understood, the scriptures cannot be connected. Without the metaphors of those scriptures, how can the teachings be revealed? Question: --------------------------------------------------------------------------------
Chinese
别具五味亦具四教。及方等涅槃四教何别。答涅槃四教俱知常住。方等四教隔别不融别。具四教法四人。一谓菩萨人知四种法。虽四不同善须得意。故知禀教自行化他。暗于八教旨归行解甚难通会。为实施权意在于实。卷权归实意在于权。权实虽殊不思议一。本迹久近妙理恒同。十方佛化无他。戒定智慧人人备足。汝等所行是菩萨道。五篇何局自度心修。无二无三之谈方便焉不归实。得法华意冰冶云销。古今失意之人。咸招打脚之喻。执实谤权尚违安乐之行。执权谤实愆逾七逆者哉。谨案天台一宗略论旨趣。究其始末余文广寻可谓习义观之初章。辩偏圆之妙慧。终朝结舌。遍诵众经。八音掩扇。常闻梵响。灵山亲证语不徒施。发陀罗尼言可验矣。顷因好事者直笔书之。傥有见闻者咸资种智自他功德。冀必由兹法界。怨亲俱沾愿深。天台释明旷于三童寺录焉。 天台八教大意 现代汉语译本 ‘别具五味’也具备‘四教’。与‘方等’（Vaipulya，广大的）和‘涅槃’（Nirvana，寂灭）的‘四教’有何区别？回答是，‘涅槃四教’全部知晓常住之理，而‘方等四教’则隔阂分别，不能融合。具备‘四教’之法者有四种人。第一种是菩萨，他们了解四种法。虽然这四种法不同，但善于领会其意。因此，他们知道接受教义，自己修行，并教化他人。如果对‘八教’的宗旨不清楚，那么修行和理解就很难通达领会。为了实施权巧方便，其意在于真实。舍弃权巧方便，回归真实，其意在于权巧方便。权巧方便和真实虽然不同，但不可思议地是一体的。本和迹，久远和近今，其妙理恒常相同。十方诸佛的教化没有其他，戒、定、慧人人具备。你们所行的是菩萨道。五篇（五戒）的局限性在哪里？要从自度自心上下功夫。没有二和三的谈论，方便法门又怎能不回归真实？领会《法华经》的意旨，就像冰融云散一样。古今不得其意的人，都招致‘打脚’的比喻。执着于真实而诽谤权巧方便，尚且违背了安乐之行；执着于权巧方便而诽谤真实，其罪过超过了七逆罪啊。我仔细研究了天台宗的略论旨趣，探究其始末，其余的文字可以广泛寻阅，这可以说是学习义理和观行的最初章节，辨别偏和圆的微妙智慧。终日结舌，遍诵众经。八音掩扇，常闻梵响。在灵山亲身印证，所说的话不是徒劳的。发陀罗尼的言语可以验证。近来因为有好事者用直白的笔法记录下来，希望有见闻者都能以此为资粮，增长种智，成就自他功德。希望必定由此法界，怨亲都能沾到利益，愿力深厚。天台释明在三童寺记录。 天台八教大意
English
English version ‘Specifically possessing the five flavors’ also possesses the ‘Four Teachings’. What is the difference between the ‘Four Teachings’ of ‘Vaipulya’ (broad and extensive) and ‘Nirvana’ (extinction)? The answer is that the ‘Four Teachings of Nirvana’ all know the principle of permanence, while the ‘Four Teachings of Vaipulya’ are separated and distinct, unable to merge. There are four types of people who possess the Dharma of the ‘Four Teachings’. The first is Bodhisattvas, who understand the four types of Dharma. Although these four types of Dharma are different, they are good at understanding their meaning. Therefore, they know to receive teachings, cultivate themselves, and teach others. If one is unclear about the purpose of the ‘Eight Teachings’, then cultivation and understanding are difficult to penetrate and comprehend. In order to implement expedient means, the intention lies in reality. Abandoning expedient means and returning to reality, the intention lies in expedient means. Although expedient means and reality are different, they are inconceivably one. The origin and traces, the distant past and the present, their wonderful principles are eternally the same. The teachings of the Buddhas of the ten directions have no other purpose; precepts, concentration, and wisdom are fully possessed by everyone. What you are practicing is the Bodhisattva path. Where is the limitation of the five sections (five precepts)? One must work hard on self-liberation and self-cultivation. Without talk of two or three, how can expedient means not return to reality? Understanding the meaning of the ‘Lotus Sutra’ is like ice melting and clouds dispersing. People of the past and present who have not understood its meaning all invite the metaphor of ‘stubbing their toes’. Clinging to reality and slandering expedient means is already violating the practice of peace and joy; clinging to expedient means and slandering reality, the transgression exceeds the seven rebellious acts. I have carefully studied the concise discussion of the tenets of the Tiantai school, exploring its beginning and end. The remaining texts can be widely consulted. This can be said to be the initial chapter of studying doctrine and contemplation, distinguishing the subtle wisdom of partial and complete. All day long, one’s tongue is tied, reciting all the sutras. The eight sounds cover the fan, and the Brahma sounds are constantly heard. Personally verified at Vulture Peak, the words spoken are not in vain. The words of the Dharani can be verified. Recently, because a well-intentioned person recorded it in straightforward writing, it is hoped that those who have seen and heard it can use this as a resource to increase their seed wisdom and accomplish the merits of themselves and others. It is hoped that the entire Dharma realm will surely benefit from this, and that enemies and relatives alike can be blessed, with profound vows. Tiantai Shiming recorded this at Santong Temple. The General Meaning of the Eight Teachings of Tiantai --------------------------------------------------------------------------------