「三大教育」是聖嚴法師弘揚「建設人間淨土」理念 中很重要的部分。然而，這三種教育卻各有不同的側重點和 不同的受眾。因為信眾是三大教育中十分重要的因素，因此 我們可以假設三種教育之間有修辭的差異，或至少能區別在 這三種類型中教育的意義。由於聖嚴法師主要的信眾（即使 不是全部）在臺灣，因此，他如何描述教育是否依據臺灣教 育的特色，是另一個需要考慮的因素。最後，聖嚴法師「教 育」的運用，必須重新強調太虛和人間佛教推廣教育的觀 念，及臺灣二十世紀後半的教育改革。 本文探討聖嚴法師的教育思想，特別是他如何促進僧 伽教育的改革，以及讓更多現代臺灣佛教徒理解佛教、與他 「建設人間淨土」的願景。 以諾曼．費爾克拉夫提出的“interdiscursivity” 概念，能 幫助我們釐清教育如何作為一種隱喻，以及關注更寬廣的聖 嚴思想。使用這種觀點有兩個優點：首先，我們將能夠更清 楚地看到，聖嚴教導在各個方面如何交互作用而形成一個整 體性的修行方法。其次，“interdiscursive” 的觀點可以說明教育本身的各種論述和問題，無論它們是單獨的元素或是獨立的論述，都將能提供一個基礎，從而探討中國宗教領域裡教育的意義，及理解教育的目標。

“The Three Types of Education” (sanda jiaoyu 三大教育) are an integral part of Sheng Yen’s system of campaigns that all merge in the nexus of “building a Pure Land on earth.” Nonetheless, these three types of education all have different foci and address different audiences. On this basis alone, given that audience is a central concern to rhetoric, we can assume that there is a rhetorical difference between these three types of education, or at least that we can differentiate what is meant by education in these three cases. Another factor to consider is that Sheng Yen’s general audience to which his notion of education was addressed is primarily (if not totally) Taiwanese. Finally, Sheng Yen’s uses of education must be set in the context of the renewed emphasis on education beginning with Taixu and the advent of humanistic Buddhism as well as the changing demands of the educational system in Taiwan in the latter half of the twentieth century. This essay examines the discourse of education in the thought of Taiwanese Buddhist leader Sheng Yen, in particular, how he uses education to promote educational reform in the sangha, a greater understanding of Buddhism among lay Buddhists in Taiwan today, and his vision of “building a Pure Land on earth.” The notion of “interdiscursivity” as put forth by Norman Fairclough will help us to understand how education functions as a metaphor and institutional concern in the broader scope of Sheng Yen’s thought. The benefit of using this perspective is two-fold. First, we will be able to see better how the various aspects of Sheng Yen's teaching interact and contribute to a common understanding of Buddhist practice, while remaining textually separate. Second, an interdiscursive perspective helps us place the various discourses of education itself and question whether they are elements of one discourse, or in fact, separate discourses. It will provide a basis to explore what education means in the Chinese religious sphere and how we are to understand the goals of education."