20140708《靜思妙蓮華》九部法隨順說（第343集）
◎時緣具合宜，施教九部法，妙權入一乘，菩提大直道。
◎九部法：或說修多羅，伽陀及本事，本生未曾有，亦說於因緣，譬喻並祇夜，優波提捨經。
◎其餘三部為，除去毘佛略（方廣），伽羅那（受記），優陀那（無問自說）。
◎「所以未曾說，說時未至故。今正是其時，決定說大乘。我此九部法，隨順眾生說，入大乘為本，以故說是經。」《法華經方便品第二》
◎隨順眾生說：謂菩薩欲為眾生說法，先以善巧方便，隨順教誡，令生信樂之心；然後以如來甚深妙法，分別解說，令其易解易入，獲大利益，是名隨順眾生說。
【證嚴上人開示】
人生因緣很奇妙，一切都是在因緣中。每天在看天下，不相同的因緣，就有不相同的生態。在這麼複雜的生態裡，要如何讓複雜人生的苦，如何回歸單純，天地之間，自然法則能真正平順？實在佛陀為人間，就是為這件事，要告訴大家，如何大家的心能平和，天地之間，就如一個大家庭一樣。大家庭兄弟姊妹，人人若能合心和氣，彼此互愛，互相協力，你們想這個家庭，是多麼幸福，多麼美！
道理，就是從這麼小的道理，能開闊、開展，從一個人的心態，一個家庭的合和，推動到社會，推動到天下，如此同一個方法這麼簡單，天下就能很平安。這是常常這樣想，很多複雜的事情，其實起點都是這麼簡單，所以要能回歸簡單，實在也很不容易，所以要視時、緣。
時緣具合宜
施教九部法
妙權入一乘
菩提大直道
佛陀也是如此在教化眾生，「時緣具合宜」，要視時間，看看眾生的根機，此時有合會否，大家所瞭解的是否平齊？普遍瞭解，是不是呢？
所以佛陀開始要講大法，靈山法會那個地方，是不是一切都準備好了？應該是。所以五千人退席了，大家留下來的人，都已經是心準備好，將要接受佛的大法。所以這是「時緣具合宜」，時與緣整個都具合起來，開始「施教九部法」。
九部法：
或說修多羅
伽陀及本事
本生未曾有
亦說於因緣
譬喻並祇夜
優波提捨經
其實這個「九部法」，就是在佛未開始說，要講一乘大法之前，在眾生根機尚未和齊之前，佛陀開始施教，就是用「九部法」。所以此「九部法」，之前也已經大概說過，其實三藏有十二部經，但是佛陀(見)眾生的根機，還未整齊，他就是用此「九部法」來開始向眾生說法。其餘還有三項，現在才要開始施展。
其餘三部為
除去毘佛略（方廣）
伽羅那（受記）
優陀那（無問自說）
除了這三項，其他就是叫做「九部法」。此「九部法」就是以妙權，權教，方便法，引入一大乘，所以用「妙權入一乘」。
佛陀過去所施教的成果，就是要開始引入「一乘法」。這是在佛陀的內心，無人懂得來請法，但是佛陀他保護於內心，現在佛陀是開始要無問自說，這是過去未曾有的。
人人有一條康莊的大路，那就是菩提大直道，我們現在要回歸簡單，這條康莊的大直路，雖然是說「簡單」，其實是非常的深奧，不能疏忽。
你們還記得，二００八年緬甸的大風災。那場大風、大水，在緬甸損失了根據報導，超過十萬人的人口。很多大國都用著很豐富的物資，要趕緊去救濟。不過，這個國家想要接受，也會考慮到國與國之間，他們的目的何在？這又是一波，很複雜的天下國家之事。所以，這個國家，寧可災民自己去自努力，要如何站起來，這個國家還是保持著他的尊嚴。
在那期間，我們也是走入這個國家去，以不知不覺，但是能夠直接幫助到，但是有限，那就是要看有緣否，這要看因緣、機會。不過，就是用此很簡單、誠，很虔誠的心，很正確，為了貧民，為了災民，我們沒有其他的企圖，沒有其他的目的。目的只有一項，要如何緊急救人。這麼的簡單。
這樣慢慢地走，用著很低調的態度，去接觸民間，去付出，這也是在過程中做到了。已經看到了，覺得這個團體沒有企圖，沒有其他什麼目的，要求回饋，全都沒有。所以他們的國家總理室，自然就公開發一張函，來邀請慈濟，進入他的國家去幫助，去瞭解他們的民眾的疾苦，去幫助他們。這是在二００八年的五月間。
現在的緬甸，我們進出都能很自在。我們只是為他們的國家，未來的希望，教育的工程，稱為「希望工程」，在那裡(蓋)三間學校。在很不方便中，變成現在工程建設的過程，就是那麼如法、如規，不用讓我們擔心。真的是蓋得非常的好，所以(緬甸)教育部次長，專程來臺灣，來向臺灣的慈濟說感恩。甚至也很誠懇，在緬甸很需要慈濟這樣的人文，能夠進入他們的社會，所以他希望能夠撥出一塊土地，希望慈濟在那裡，是一個正式的團體。看到我們的大愛電視臺，覺得這對民眾的教育很普遍，現在也是很需要。
，所以因緣已經合宜了，真正適當之時，能夠成就的，不要放棄，把握當下，恆持剎那。
在那個時候，若沒有把握當下，緬甸這幾間這麼大的學校，小學、中學，這都是人口很密集，學生那麼多，若不及時為他們建設起來，教育的希望還是很渺小，到底希望何在？就是在那個時候，把握因緣，把握當下，現在不知有幾千名、上萬名的學生，他們有希望了。這就是把握當下，用它的建設，在此天地間，若是能夠真正和平相處，應該這樣的學校，幾百年、上千年，都沒有問題。
所以這叫做「把握當下，恆持剎那」，永恆的時間會長很多。但是，要再繼續，因緣要再繼續下去，就又不同了，應該那個社會會更祥合，那個社會合和互協，應該會更好。這也是要視因緣。所以佛在說法時，也是要視時機、視因緣。
過去本來開始就要告訴大家，佛，心、佛、眾生，三無差別。佛陀他覺悟的一剎那間，浮現出來的第一個念頭，就是奇哉！奇哉！大地眾生皆有如來智性。這是佛陀要與大家分享的事情。但是看眾生根機，好像沒有那麼簡單，等待時間，所以他就要施設「九部法」，開始用權巧方便來引度眾生。
此時佛陀已經說，「所以未曾說，說時未至故」。所以還不能說，那就是因為要說的時間、因緣不成熟，時機未到。
所以未曾說
說時未至故
今正是其時
決定說大乘
我此九部法
隨順眾生說
入大乘為本
以故說是經
《法華經方便品第二》
「今正是其時」，現在是時候，時間也到了，不能再等了，因緣、根機，都是差不多成熟了，所以「決定說大乘」。
「我此九部法」，我這個「九部法」，「隨順眾生說」，是因為眾生根機不整齊，只好隨順機緣，視何因緣，視何根機，就為他說。他心中的煩惱如何去解除，如何能瞭解這一條路，讓他懂得要修行，啟動他修行的心，消除他心裡的煩憂。芸芸眾生，無涯的煩惱，所以佛陀就要隨順眾生，所以設種種的方法。
隨順眾生，用那麼長的時間，現在因緣開始成熟，因為時間不等人，只好就是在此時，不說不行了。所以《大乘妙法蓮華經》才能這樣流傳於現在。雖然佛陀，將《妙法蓮華經》如水一樣，以法水在洗滌眾生的無明煩惱，卻是此濁惡的世間，愈來濁氣愈重，所以佛陀不得不說此大乘妙法，要如何來對治濁世的眾生。
過去的「九部法」很重要，因為小根、小智，現在的人還是有那種煩惱，煩憂、煩惱都是很多，所以此「九部法」，還是同樣於佛法中，還是非常重要的經典。因為佛陀所說過的法，無大無小，視我們根機若是高，他一觸、一聞即覺，就能夠瞭解。根機若鈍劣，哪怕是《妙法蓮華經》，還是當時，佛世時，還是還是起不了什麼作用。
看看，佛陀到了最後要交代，將此法交代下去，在座的弟子還是沒有人敢承擔。所以說「入大乘為本」，佛是這樣說，但是此大乘法，有多少人願意來承擔呢？在《法華經》再看下去，真的很慨嘆。不過，不得不說，所以希望人人能夠瞭解此道理，「以故說是經」，所以因此而說此經。
所以於經，《法華經》中，「我此九部法，隨順眾生說」。前面我們念過，這「隨順」就是，「菩薩欲為眾生說法」。
隨順眾生說
謂菩薩
欲為眾生說法
先以善巧方便
隨順教誡
令生信樂之心
然後
以如來甚深妙法
分別解說
令其易解易入
獲大利益
是名隨順眾生說
佛陀還未成佛之前，開始過去生中為菩薩，他也是走過了菩薩道，菩薩道也走過很長。所以，所走過的路，「先以善巧方便」，用種種善巧方便之法，「隨順教誡」，令眾生能夠生起了信樂之心。開始要教導眾生，我們發菩薩心的人，我們也是要用此種方法，用善巧方便，這樣隨眾生的根機來教育他，而後讓他知道：這個你要即刻做，這個你就不要做。這叫做「教誡」，教他，教他知道做該做的事情，教他要預防不可做的事情。所以做對的事情，就是智慧，做不對的事情，就是愚癡；對的事情，做就對了。就是這麼簡單。讓大家相信，信心生起，很歡喜去做，做得也是很歡喜，這就是隨順眾生。
現在的社會就是需要，需要有人好好趕緊，積極投入人群中去付出，也要有人好好施戒，所以慈濟有「十戒」。十戒、十善，這都是我們在推動的，讓人人懂得如何信樂，然後以「如來甚深妙法，分別解說」，讓大家先在社會人群中，該付出的，付出得很甘願，做得很歡喜。
最近我就說，我到底要用什麼來回饋大家？法。大家的心要開始心中有佛，行中要有法。人人應該要接受佛法，知道我們人生，這麼無常，因緣果報，來去什麼都是得不到，真的是業隨身。所以，因緣果報觀，人人要知道。從「有為法」，慢慢地要讓大家知道，何謂「無為法」。真理不是用有形的來創造，真理就是要我們的心理去接受。所以要漸漸引入甚深妙法，「分別解說」，要一一來為他解釋。
雖然說，怎麼說這麼久，(經)文才(講)到這裡而已？是啊！就是大家還不很清楚，所以要再「分別(解說)」，「令其易解易入」。就要用「九部法」，才能容易瞭解，容易入。要有因緣，要有譬喻等等，用短短的(偈)文，讓大家容易記得等等。
「獲大利益」，此法若能入心，才是真正的利益。世間的物質再多，總是有消滅，有得有失去之時。法是永恆於我們的心裡，這叫做「獲大利益」。「是名隨順眾生(說)」，就是要仔細地帶他們，帶到此法入心，這才是得到利益。過去就是這樣隨順眾生，開「九部法」，九部教法。想到佛陀的辛苦，我們更要時時謹慎，法入心，不要讓它漏掉。要時時多用心。
Explanations by Master Cheng-Yan
Subject: Teaching the Nine Divisions Accordingly (九部法隨順說)
Date: July. 08. 2014
The law of karma works in marvelous ways; everything depends on causes and conditions. Every day we observe the world. With different karmic conditions come different ways of living. If we can help those who suffer from these complicated ways of living to return to a simple and pure way of living, we can live harmoniously with the law of nature. Indeed, the Buddha comes to this world for the purpose of teaching us all how to maintain a peaceful mind.
All beings in the world are like one big family. We are a big family of brothers and sisters. If our minds are in unity and harmony, if we show mutual love and work in concerted effort, this family will be so happy and beautiful. Starting on such a small scale, these principles can then gradually expand and develop. The unity and harmony of an individual’s mindset and within a single family can influence society and the rest of the world. Simply by applying this same method, the world can be at peace. This is what I often think. Many complicated issues actually began as something simple. But returning to that simple state is actually not very easy. That depends on timing and conditions.
When timing and conditions were both suitable, He gave the Nine Divisions of Teachings. These wondrous provisional teachings lead to the One Vehicle, the great, direct Bodhi-path.
The Buddha also taught sentient beings when “the timing and conditions were both suitable”. He observed the timing and the capabilities of sentient beings to see whether they were at the same level, whether they achieved the same understanding, whether the concepts were widely comprehended. When the Buddha was about to teach the great Dharma at Vulture Peak, were all the factors in place? It was very likely. After the 5000 people left, the ones who stayed had readied their minds to receive the Buddha’s great teachings. So in this moment, “the timing and conditions were both suitable.” When the timing and conditions converged, He “gave the Nine Divisions of Teachings.”
The Nine Divisions of Teachings: Perhaps He may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, and things that have never been. He may speak of causes and conditions, and analogies along with geyas, and the upadesa texts.
Actually, the Nine Divisions of Teachings [were taught] before the Buddha started expounding the One Vehicle Dharma. Before sentient beings capabilities were equal, the Buddha taught using the Nine Divisions of Teachings. These nine divisions were briefly explained earlier. Actually, the Tripitaka has twelve divisions. But the Buddha perceived that the capabilities of sentient beings were incomplete, so He used the Nine Divisions of Teachings to expound the Dharma to sentient beings. The remaining three divisions were only then about to be revealed.
The remaining three divisions were Apavaipulya (broad and expansive teachings）, Vyakarana (predictions of Buddhahood) and Udana (voluntarily taught without being asked）.
Aside from these three divisions, the others were the Nine Divisions of Teachings. Those nine divisions were wondrous provisional teachings,he guided people to the Great Vehicle.So, “these wondrous provisional teachings lead to the One Vehicle”.
The fruit of His previous teachings was that people were led to the One Vehicle Dharma, which was in His heart.No one asked for this Dharma, but He had been safeguarding it in His heart and now He was going to share it without being asked.This was unprecedented.Within every one is a broad road, which is the great, direct Bodhi-path.
We must return to this simple, broad and direct road.
Though we say it is “simple,” it is actually very wondrous and profound and cannot be overlooked.Do you still remember the storms that swept through Myanmar in 2008?
According to reports devastating winds and floods inflicted huge losses; the casualties exceeded 100,000 people.Many big countries donated an abundant amount of relief goods for emergency relief in Myanmar.Though Myanmar wanted to accept assistance, they also questioned those countries; motivations with regards to international politics.
This incident reflects the complicated nature of international relationships.
So, the Mayanmar government preferred to let the disaster victims work hard themselves to get back on their feet.This way they would maintain their national pride.
During that period of time, we also went into Myanmar.There were a lot of unknowns, so we could only directly help a limited number of people.This all depended on whether our karmic conditions gave us the opportunity.
But with a very simple, sincere, reverent and proper mindset, we worked for the sake of the poor and the disaster victims.We had no other motives or any other objectives.Our sole objective was to provide emergency assistance.It was that simple.So, we worked slowly and were very discreet in the way we made contact with and helped the people.
By working in this way, [the government] saw that we had no other motives or goals and did not ask for anything in return, nothing at all.
Hence, the Prime Minister of Myanmar wrote an official letter to invite Tzu Chi to enter his country to assess the needs of his people and help them.That happened in May 2008.Now we can travel freely in and out of Myanmar.We were there to work on giving the country hope for the future through construction of schools.We call it the Hope Project.We built three schools under very difficult conditions.
But the construction was completed in accordance with regulation sand building codes so we did not need to worry about it.These schools were truly well-constructed.
Therefore, their Minster of Education made a special trip to Taiwan to express his gratitude to Tzu Chi.[He also] sincerely expressed that Myanmar really needs the humanistic culture of Tzu Chi to be integrated into their society.So, he hoped to allocate a piece of land for Tzu Chi to establish itself as an official organization there.
When he saw our Da Ai TV Station, he felt widespread education of the people is also a necessity.So, our causes and conditions at this time were suitable.If something can be achieved, we must not give up.We must seize the present and sustain our resolve.
Back then, we seized the moment to build these big schools in Myanmar, both elementary and middle schools.They are in places with a dense population and many students.If we did not build these schools in time, they would have little hope for education.
Where did the hope come from?From seizing the opportunity in that moment. To date, tens of thousands of students have the hope [that comes with education]. This happened because we seized the moment. With its [sound] construction, if everything in the world can exist harmoniously, a school like this can last hundreds, thousands of years without problem. So, we call this “seizing the moment and sustaining it forever”. This moment can last forever.
But being able to sustain karmic conditions is a different matter. If a society can be more peaceful and people can work together more harmoniously, things will be even better. But this also depends on karmic conditions. So, when the Buddha gave teachings, He also observed the timing and karmic conditions. From the beginning, I have been telling everyone that the mind, Buddha, and sentient beings are no different [in their nature].
The moment He attained enlightenment, the first thought that surfaced in His mind was, “Amazing! Amazing! All sentient beings have the Tathagata’s wisdom”. This was what the Buddha wanted to share, but upon observing sentient beings’ capabilities, [He realized] things were not that simple. So, He waited He devised the Nine Divisions Teachings to use provisional and skillful means to guide sentient beings. At this moment, the Buddha had already said, “I did not say that because the time to speak had not come”. So, He was not yet able to share this because the timing and conditions were not ripe. The time had not arrived.
“I did not say that, because the time to speak had not come. Now is the right time, so I have decided to teach the Great Vehicle Dharma. The nine divisions of my Dharma are taught according to the capabilities of sentient beings. My aim is to lead them into the Great Vehicle, therefore I expound this sutra”.
“Now is the right time”. This was the moment. The time had arrived. He could wait no longer. Conditions and capabilities were mostly mature, so He “decided to teach the Great Vehicle Dharma”. “The nine divisions of my Dharma”. The Nine Divisions of Teachings are taught “according to capabilities of sentient beings”. Because sentient beings capabilities varied, He had to go along with the karmic conditions and capabilities He observed to teach people the ways to eliminate afflictions from their minds and the ways to understand this path, so they would engage in spiritual cultivation and be inspired to practice to eliminate their worries.
Myriads of sentient beings have boundless afflictions. So, the Buddha had to teach accordingly. He had to establish various suitable teachings to accord with sentient beings over a long time. But then karmic conditions ripened. Because time waits for no one, the Buddha had no choice but to teach so that the Wondrous Dharma Lotus Flower Sutra could be passed down to the present era. Although the Buddha used the Lotus Sutra like Dharma-water to wash away sentient beings’ ignorance and afflictions, this evil and turbid world has become more defiled.
This way why the Buddha had no choice but to expound the wondrous Great Vehicle teachings to treat sentient beings of this turbid world. The Nine Divisions of Teachings taught earlier. Because of their limited capabilities and wisdom people are still filled with many afflictions and worries. So, the Nine Divisions of Teachings are very important in the Buddhist sutra. The Dharma itself is not great or limited. If we have great capabilities, we will hear and instantly realize the teachings; we can understand them. If our capabilities are dull, even if we were actually there when the Buddha was teaching the Lotus Sutra, that would not be very helpful to us.
You see, in the end when the Buddha wanted to hand down the responsibility for the Dharma, none of the disciples were willing to take on the responsibility. “My aim is to lead them into the Great Vehicle”. That was what the Buddha said. But how many people were willing to take responsibility for the Great Vehicle Dharma? As we continue to read the Lotus Sutra, [we can understand] the Buddha’s feelings and why He had to continue teaching. Hoping that everyone could understand these principles, the Buddha expounded this sutra. That was the reason He gave this teaching. As for sutras, the Lotus Sutra states, “The nine divisions of my Dharma are taught”. We read this earlier, “According” refers to “the way Bodhisattvas want to give teachings to sentient beings”.
“According to the capabilities of sentient beings: Bodhisattvas want to give teachings to sentient beings, so first they use suitable skillful means to give them guidelines that enable them to give rise to the joy of faith. Later on, they explained in detail the extremely profound, wondrous Dharma of Tathagatas to enable them to easily understand and enter it and attain great benefits. This is what it means to teach according to the dispositions of sentient beings.”
Before attaining Buddhahood, the Buddha was a Bodhisattva in previous lives. He had also walked the Bodhisattva-path for a very long time. Based on the path He took, “first He used suitable skillful means to give them guidelines” This enabled sentient beings to give rise to the joy of faith. As we begin to teach others, we who have developed Bodhisattva-aspirations must also use these methods of skillful means and teach according to capabilities. Then we must tell them, “This is what you must do immediately. This is what you must not to.” Those are “guidelines”.
We teach them to do what they should do and to avoid what they should not do. Doing the right thing is wise. Doing the wrong thing is ignorant. If something is right, just do it. It is that simple. When everyone believes and has faith, they will do these things happily, and the doing brings them joy. These are suitable [teachings] for sentient beings. At this moment, society needs people who promptly devote themselves to diligently helping others, as well as people who can teach precepts. In Tzu Chi there are ten precepts. We promote the Ten Precepts and the Ten Good Deeds.
First we inspire the joy of faith in others, “later on, [we] explained in detail the extremely profound, wondrous Dharma of Tathagatas” We help people go into society, willingly give whatever is needed to others and do so joyfully.
Recently I have wondered, with what can I repay all of you? The Dharma, We must all have the Buddha in our hearts and the Dharma in our actions.We must accept the Dharma, realize how impermanent life is, and know we are subject to the law of karma. We cannot take anything into or from this life; the only thing that follows us is karma. Therefore, we all need to understand the law of karma. Through conditioned phenomena, we slowly help people comprehend what unconditioned Dharma is.
Truth is not created out of tangible things, it has to be experienced in our hearts. To gradually guide people to extremely the profound and wondrous Dharma, it must be “explained in detail,” bit by bit. This is why, even after teaching a long time, we are only at this [early] part of the sutra. Indeed, because people do not really understand, this must be “explained in detail to enable them to easily understand and enter it”. The Nine Divisions of Teachings must be used to help people more easily understand. This takes causes and conditions, analogies, etc. Short verses are also easier for us to memorize. Thus we can “attain great benefits”.
If we can really take the Dharma to heart, we can truly attain benefits. No matter how much worldly wealth we have, it will all eventually disappear, whatever we obtain, we will eventually lose. Only the Dharma can remain forever in our minds. This is “attaining great benefits”. “This is what it means to teach according to the dispositions of sentient beings”. We must carefully guide them to take the Dharma to heart. Only then can they attain benefits.
In the past, to suit sentient beings, [the Buddha] developed the Nine Divisions of Teachings. When we think of how hard the Buddha worked, we must always be careful. After taking the Dharma to heart, we must not let it leak out. Please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
◎時緣具合宜，施教九部法，妙權入一乘，菩提大直道。
◎九部法：或說修多羅，伽陀及本事，本生未曾有，亦說於因緣，譬喻並祇夜，優波提捨經。
◎其餘三部為，除去毘佛略（方廣），伽羅那（受記），優陀那（無問自說）。
◎「所以未曾說，說時未至故。今正是其時，決定說大乘。我此九部法，隨順眾生說，入大乘為本，以故說是經。」《法華經方便品第二》
◎隨順眾生說：謂菩薩欲為眾生說法，先以善巧方便，隨順教誡，令生信樂之心；然後以如來甚深妙法，分別解說，令其易解易入，獲大利益，是名隨順眾生說。
【證嚴上人開示】
人生因緣很奇妙，一切都是在因緣中。每天在看天下，不相同的因緣，就有不相同的生態。在這麼複雜的生態裡，要如何讓複雜人生的苦，如何回歸單純，天地之間，自然法則能真正平順？實在佛陀為人間，就是為這件事，要告訴大家，如何大家的心能平和，天地之間，就如一個大家庭一樣。大家庭兄弟姊妹，人人若能合心和氣，彼此互愛，互相協力，你們想這個家庭，是多麼幸福，多麼美！
道理，就是從這麼小的道理，能開闊、開展，從一個人的心態，一個家庭的合和，推動到社會，推動到天下，如此同一個方法這麼簡單，天下就能很平安。這是常常這樣想，很多複雜的事情，其實起點都是這麼簡單，所以要能回歸簡單，實在也很不容易，所以要視時、緣。
時緣具合宜
施教九部法
妙權入一乘
菩提大直道
佛陀也是如此在教化眾生，「時緣具合宜」，要視時間，看看眾生的根機，此時有合會否，大家所瞭解的是否平齊？普遍瞭解，是不是呢？
所以佛陀開始要講大法，靈山法會那個地方，是不是一切都準備好了？應該是。所以五千人退席了，大家留下來的人，都已經是心準備好，將要接受佛的大法。所以這是「時緣具合宜」，時與緣整個都具合起來，開始「施教九部法」。
九部法：
或說修多羅
伽陀及本事
本生未曾有
亦說於因緣
譬喻並祇夜
優波提捨經
其實這個「九部法」，就是在佛未開始說，要講一乘大法之前，在眾生根機尚未和齊之前，佛陀開始施教，就是用「九部法」。所以此「九部法」，之前也已經大概說過，其實三藏有十二部經，但是佛陀(見)眾生的根機，還未整齊，他就是用此「九部法」來開始向眾生說法。其餘還有三項，現在才要開始施展。
其餘三部為
除去毘佛略（方廣）
伽羅那（受記）
優陀那（無問自說）
除了這三項，其他就是叫做「九部法」。此「九部法」就是以妙權，權教，方便法，引入一大乘，所以用「妙權入一乘」。
佛陀過去所施教的成果，就是要開始引入「一乘法」。這是在佛陀的內心，無人懂得來請法，但是佛陀他保護於內心，現在佛陀是開始要無問自說，這是過去未曾有的。
人人有一條康莊的大路，那就是菩提大直道，我們現在要回歸簡單，這條康莊的大直路，雖然是說「簡單」，其實是非常的深奧，不能疏忽。
你們還記得，二００八年緬甸的大風災。那場大風、大水，在緬甸損失了根據報導，超過十萬人的人口。很多大國都用著很豐富的物資，要趕緊去救濟。不過，這個國家想要接受，也會考慮到國與國之間，他們的目的何在？這又是一波，很複雜的天下國家之事。所以，這個國家，寧可災民自己去自努力，要如何站起來，這個國家還是保持著他的尊嚴。
在那期間，我們也是走入這個國家去，以不知不覺，但是能夠直接幫助到，但是有限，那就是要看有緣否，這要看因緣、機會。不過，就是用此很簡單、誠，很虔誠的心，很正確，為了貧民，為了災民，我們沒有其他的企圖，沒有其他的目的。目的只有一項，要如何緊急救人。這麼的簡單。
這樣慢慢地走，用著很低調的態度，去接觸民間，去付出，這也是在過程中做到了。已經看到了，覺得這個團體沒有企圖，沒有其他什麼目的，要求回饋，全都沒有。所以他們的國家總理室，自然就公開發一張函，來邀請慈濟，進入他的國家去幫助，去瞭解他們的民眾的疾苦，去幫助他們。這是在二００八年的五月間。
現在的緬甸，我們進出都能很自在。我們只是為他們的國家，未來的希望，教育的工程，稱為「希望工程」，在那裡(蓋)三間學校。在很不方便中，變成現在工程建設的過程，就是那麼如法、如規，不用讓我們擔心。真的是蓋得非常的好，所以(緬甸)教育部次長，專程來臺灣，來向臺灣的慈濟說感恩。甚至也很誠懇，在緬甸很需要慈濟這樣的人文，能夠進入他們的社會，所以他希望能夠撥出一塊土地，希望慈濟在那裡，是一個正式的團體。看到我們的大愛電視臺，覺得這對民眾的教育很普遍，現在也是很需要。
，所以因緣已經合宜了，真正適當之時，能夠成就的，不要放棄，把握當下，恆持剎那。
在那個時候，若沒有把握當下，緬甸這幾間這麼大的學校，小學、中學，這都是人口很密集，學生那麼多，若不及時為他們建設起來，教育的希望還是很渺小，到底希望何在？就是在那個時候，把握因緣，把握當下，現在不知有幾千名、上萬名的學生，他們有希望了。這就是把握當下，用它的建設，在此天地間，若是能夠真正和平相處，應該這樣的學校，幾百年、上千年，都沒有問題。
所以這叫做「把握當下，恆持剎那」，永恆的時間會長很多。但是，要再繼續，因緣要再繼續下去，就又不同了，應該那個社會會更祥合，那個社會合和互協，應該會更好。這也是要視因緣。所以佛在說法時，也是要視時機、視因緣。
過去本來開始就要告訴大家，佛，心、佛、眾生，三無差別。佛陀他覺悟的一剎那間，浮現出來的第一個念頭，就是奇哉！奇哉！大地眾生皆有如來智性。這是佛陀要與大家分享的事情。但是看眾生根機，好像沒有那麼簡單，等待時間，所以他就要施設「九部法」，開始用權巧方便來引度眾生。
此時佛陀已經說，「所以未曾說，說時未至故」。所以還不能說，那就是因為要說的時間、因緣不成熟，時機未到。
所以未曾說
說時未至故
今正是其時
決定說大乘
我此九部法
隨順眾生說
入大乘為本
以故說是經
《法華經方便品第二》
「今正是其時」，現在是時候，時間也到了，不能再等了，因緣、根機，都是差不多成熟了，所以「決定說大乘」。
「我此九部法」，我這個「九部法」，「隨順眾生說」，是因為眾生根機不整齊，只好隨順機緣，視何因緣，視何根機，就為他說。他心中的煩惱如何去解除，如何能瞭解這一條路，讓他懂得要修行，啟動他修行的心，消除他心裡的煩憂。芸芸眾生，無涯的煩惱，所以佛陀就要隨順眾生，所以設種種的方法。
隨順眾生，用那麼長的時間，現在因緣開始成熟，因為時間不等人，只好就是在此時，不說不行了。所以《大乘妙法蓮華經》才能這樣流傳於現在。雖然佛陀，將《妙法蓮華經》如水一樣，以法水在洗滌眾生的無明煩惱，卻是此濁惡的世間，愈來濁氣愈重，所以佛陀不得不說此大乘妙法，要如何來對治濁世的眾生。
過去的「九部法」很重要，因為小根、小智，現在的人還是有那種煩惱，煩憂、煩惱都是很多，所以此「九部法」，還是同樣於佛法中，還是非常重要的經典。因為佛陀所說過的法，無大無小，視我們根機若是高，他一觸、一聞即覺，就能夠瞭解。根機若鈍劣，哪怕是《妙法蓮華經》，還是當時，佛世時，還是還是起不了什麼作用。
看看，佛陀到了最後要交代，將此法交代下去，在座的弟子還是沒有人敢承擔。所以說「入大乘為本」，佛是這樣說，但是此大乘法，有多少人願意來承擔呢？在《法華經》再看下去，真的很慨嘆。不過，不得不說，所以希望人人能夠瞭解此道理，「以故說是經」，所以因此而說此經。
所以於經，《法華經》中，「我此九部法，隨順眾生說」。前面我們念過，這「隨順」就是，「菩薩欲為眾生說法」。
隨順眾生說
謂菩薩
欲為眾生說法
先以善巧方便
隨順教誡
令生信樂之心
然後
以如來甚深妙法
分別解說
令其易解易入
獲大利益
是名隨順眾生說
佛陀還未成佛之前，開始過去生中為菩薩，他也是走過了菩薩道，菩薩道也走過很長。所以，所走過的路，「先以善巧方便」，用種種善巧方便之法，「隨順教誡」，令眾生能夠生起了信樂之心。開始要教導眾生，我們發菩薩心的人，我們也是要用此種方法，用善巧方便，這樣隨眾生的根機來教育他，而後讓他知道：這個你要即刻做，這個你就不要做。這叫做「教誡」，教他，教他知道做該做的事情，教他要預防不可做的事情。所以做對的事情，就是智慧，做不對的事情，就是愚癡；對的事情，做就對了。就是這麼簡單。讓大家相信，信心生起，很歡喜去做，做得也是很歡喜，這就是隨順眾生。
現在的社會就是需要，需要有人好好趕緊，積極投入人群中去付出，也要有人好好施戒，所以慈濟有「十戒」。十戒、十善，這都是我們在推動的，讓人人懂得如何信樂，然後以「如來甚深妙法，分別解說」，讓大家先在社會人群中，該付出的，付出得很甘願，做得很歡喜。
最近我就說，我到底要用什麼來回饋大家？法。大家的心要開始心中有佛，行中要有法。人人應該要接受佛法，知道我們人生，這麼無常，因緣果報，來去什麼都是得不到，真的是業隨身。所以，因緣果報觀，人人要知道。從「有為法」，慢慢地要讓大家知道，何謂「無為法」。真理不是用有形的來創造，真理就是要我們的心理去接受。所以要漸漸引入甚深妙法，「分別解說」，要一一來為他解釋。
雖然說，怎麼說這麼久，(經)文才(講)到這裡而已？是啊！就是大家還不很清楚，所以要再「分別(解說)」，「令其易解易入」。就要用「九部法」，才能容易瞭解，容易入。要有因緣，要有譬喻等等，用短短的(偈)文，讓大家容易記得等等。
「獲大利益」，此法若能入心，才是真正的利益。世間的物質再多，總是有消滅，有得有失去之時。法是永恆於我們的心裡，這叫做「獲大利益」。「是名隨順眾生(說)」，就是要仔細地帶他們，帶到此法入心，這才是得到利益。過去就是這樣隨順眾生，開「九部法」，九部教法。想到佛陀的辛苦，我們更要時時謹慎，法入心，不要讓它漏掉。要時時多用心。
Explanations by Master Cheng-Yan
Subject: Teaching the Nine Divisions Accordingly (九部法隨順說)
Date: July. 08. 2014
The law of karma works in marvelous ways; everything depends on causes and conditions. Every day we observe the world. With different karmic conditions come different ways of living. If we can help those who suffer from these complicated ways of living to return to a simple and pure way of living, we can live harmoniously with the law of nature. Indeed, the Buddha comes to this world for the purpose of teaching us all how to maintain a peaceful mind.
All beings in the world are like one big family. We are a big family of brothers and sisters. If our minds are in unity and harmony, if we show mutual love and work in concerted effort, this family will be so happy and beautiful. Starting on such a small scale, these principles can then gradually expand and develop. The unity and harmony of an individual’s mindset and within a single family can influence society and the rest of the world. Simply by applying this same method, the world can be at peace. This is what I often think. Many complicated issues actually began as something simple. But returning to that simple state is actually not very easy. That depends on timing and conditions.
When timing and conditions were both suitable, He gave the Nine Divisions of Teachings. These wondrous provisional teachings lead to the One Vehicle, the great, direct Bodhi-path.
The Buddha also taught sentient beings when “the timing and conditions were both suitable”. He observed the timing and the capabilities of sentient beings to see whether they were at the same level, whether they achieved the same understanding, whether the concepts were widely comprehended. When the Buddha was about to teach the great Dharma at Vulture Peak, were all the factors in place? It was very likely. After the 5000 people left, the ones who stayed had readied their minds to receive the Buddha’s great teachings. So in this moment, “the timing and conditions were both suitable.” When the timing and conditions converged, He “gave the Nine Divisions of Teachings.”
The Nine Divisions of Teachings: Perhaps He may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, and things that have never been. He may speak of causes and conditions, and analogies along with geyas, and the upadesa texts.
Actually, the Nine Divisions of Teachings [were taught] before the Buddha started expounding the One Vehicle Dharma. Before sentient beings capabilities were equal, the Buddha taught using the Nine Divisions of Teachings. These nine divisions were briefly explained earlier. Actually, the Tripitaka has twelve divisions. But the Buddha perceived that the capabilities of sentient beings were incomplete, so He used the Nine Divisions of Teachings to expound the Dharma to sentient beings. The remaining three divisions were only then about to be revealed.
The remaining three divisions were Apavaipulya (broad and expansive teachings）, Vyakarana (predictions of Buddhahood) and Udana (voluntarily taught without being asked）.
Aside from these three divisions, the others were the Nine Divisions of Teachings. Those nine divisions were wondrous provisional teachings,he guided people to the Great Vehicle.So, “these wondrous provisional teachings lead to the One Vehicle”.
The fruit of His previous teachings was that people were led to the One Vehicle Dharma, which was in His heart.No one asked for this Dharma, but He had been safeguarding it in His heart and now He was going to share it without being asked.This was unprecedented.Within every one is a broad road, which is the great, direct Bodhi-path.
We must return to this simple, broad and direct road.
Though we say it is “simple,” it is actually very wondrous and profound and cannot be overlooked.Do you still remember the storms that swept through Myanmar in 2008?
According to reports devastating winds and floods inflicted huge losses; the casualties exceeded 100,000 people.Many big countries donated an abundant amount of relief goods for emergency relief in Myanmar.Though Myanmar wanted to accept assistance, they also questioned those countries; motivations with regards to international politics.
This incident reflects the complicated nature of international relationships.
So, the Mayanmar government preferred to let the disaster victims work hard themselves to get back on their feet.This way they would maintain their national pride.
During that period of time, we also went into Myanmar.There were a lot of unknowns, so we could only directly help a limited number of people.This all depended on whether our karmic conditions gave us the opportunity.
But with a very simple, sincere, reverent and proper mindset, we worked for the sake of the poor and the disaster victims.We had no other motives or any other objectives.Our sole objective was to provide emergency assistance.It was that simple.So, we worked slowly and were very discreet in the way we made contact with and helped the people.
By working in this way, [the government] saw that we had no other motives or goals and did not ask for anything in return, nothing at all.
Hence, the Prime Minister of Myanmar wrote an official letter to invite Tzu Chi to enter his country to assess the needs of his people and help them.That happened in May 2008.Now we can travel freely in and out of Myanmar.We were there to work on giving the country hope for the future through construction of schools.We call it the Hope Project.We built three schools under very difficult conditions.
But the construction was completed in accordance with regulation sand building codes so we did not need to worry about it.These schools were truly well-constructed.
Therefore, their Minster of Education made a special trip to Taiwan to express his gratitude to Tzu Chi.[He also] sincerely expressed that Myanmar really needs the humanistic culture of Tzu Chi to be integrated into their society.So, he hoped to allocate a piece of land for Tzu Chi to establish itself as an official organization there.
When he saw our Da Ai TV Station, he felt widespread education of the people is also a necessity.So, our causes and conditions at this time were suitable.If something can be achieved, we must not give up.We must seize the present and sustain our resolve.
Back then, we seized the moment to build these big schools in Myanmar, both elementary and middle schools.They are in places with a dense population and many students.If we did not build these schools in time, they would have little hope for education.
Where did the hope come from?From seizing the opportunity in that moment. To date, tens of thousands of students have the hope [that comes with education]. This happened because we seized the moment. With its [sound] construction, if everything in the world can exist harmoniously, a school like this can last hundreds, thousands of years without problem. So, we call this “seizing the moment and sustaining it forever”. This moment can last forever.
But being able to sustain karmic conditions is a different matter. If a society can be more peaceful and people can work together more harmoniously, things will be even better. But this also depends on karmic conditions. So, when the Buddha gave teachings, He also observed the timing and karmic conditions. From the beginning, I have been telling everyone that the mind, Buddha, and sentient beings are no different [in their nature].
The moment He attained enlightenment, the first thought that surfaced in His mind was, “Amazing! Amazing! All sentient beings have the Tathagata’s wisdom”. This was what the Buddha wanted to share, but upon observing sentient beings’ capabilities, [He realized] things were not that simple. So, He waited He devised the Nine Divisions Teachings to use provisional and skillful means to guide sentient beings. At this moment, the Buddha had already said, “I did not say that because the time to speak had not come”. So, He was not yet able to share this because the timing and conditions were not ripe. The time had not arrived.
“I did not say that, because the time to speak had not come. Now is the right time, so I have decided to teach the Great Vehicle Dharma. The nine divisions of my Dharma are taught according to the capabilities of sentient beings. My aim is to lead them into the Great Vehicle, therefore I expound this sutra”.
“Now is the right time”. This was the moment. The time had arrived. He could wait no longer. Conditions and capabilities were mostly mature, so He “decided to teach the Great Vehicle Dharma”. “The nine divisions of my Dharma”. The Nine Divisions of Teachings are taught “according to capabilities of sentient beings”. Because sentient beings capabilities varied, He had to go along with the karmic conditions and capabilities He observed to teach people the ways to eliminate afflictions from their minds and the ways to understand this path, so they would engage in spiritual cultivation and be inspired to practice to eliminate their worries.
Myriads of sentient beings have boundless afflictions. So, the Buddha had to teach accordingly. He had to establish various suitable teachings to accord with sentient beings over a long time. But then karmic conditions ripened. Because time waits for no one, the Buddha had no choice but to teach so that the Wondrous Dharma Lotus Flower Sutra could be passed down to the present era. Although the Buddha used the Lotus Sutra like Dharma-water to wash away sentient beings’ ignorance and afflictions, this evil and turbid world has become more defiled.
This way why the Buddha had no choice but to expound the wondrous Great Vehicle teachings to treat sentient beings of this turbid world. The Nine Divisions of Teachings taught earlier. Because of their limited capabilities and wisdom people are still filled with many afflictions and worries. So, the Nine Divisions of Teachings are very important in the Buddhist sutra. The Dharma itself is not great or limited. If we have great capabilities, we will hear and instantly realize the teachings; we can understand them. If our capabilities are dull, even if we were actually there when the Buddha was teaching the Lotus Sutra, that would not be very helpful to us.
You see, in the end when the Buddha wanted to hand down the responsibility for the Dharma, none of the disciples were willing to take on the responsibility. “My aim is to lead them into the Great Vehicle”. That was what the Buddha said. But how many people were willing to take responsibility for the Great Vehicle Dharma? As we continue to read the Lotus Sutra, [we can understand] the Buddha’s feelings and why He had to continue teaching. Hoping that everyone could understand these principles, the Buddha expounded this sutra. That was the reason He gave this teaching. As for sutras, the Lotus Sutra states, “The nine divisions of my Dharma are taught”. We read this earlier, “According” refers to “the way Bodhisattvas want to give teachings to sentient beings”.
“According to the capabilities of sentient beings: Bodhisattvas want to give teachings to sentient beings, so first they use suitable skillful means to give them guidelines that enable them to give rise to the joy of faith. Later on, they explained in detail the extremely profound, wondrous Dharma of Tathagatas to enable them to easily understand and enter it and attain great benefits. This is what it means to teach according to the dispositions of sentient beings.”
Before attaining Buddhahood, the Buddha was a Bodhisattva in previous lives. He had also walked the Bodhisattva-path for a very long time. Based on the path He took, “first He used suitable skillful means to give them guidelines” This enabled sentient beings to give rise to the joy of faith. As we begin to teach others, we who have developed Bodhisattva-aspirations must also use these methods of skillful means and teach according to capabilities. Then we must tell them, “This is what you must do immediately. This is what you must not to.” Those are “guidelines”.
We teach them to do what they should do and to avoid what they should not do. Doing the right thing is wise. Doing the wrong thing is ignorant. If something is right, just do it. It is that simple. When everyone believes and has faith, they will do these things happily, and the doing brings them joy. These are suitable [teachings] for sentient beings. At this moment, society needs people who promptly devote themselves to diligently helping others, as well as people who can teach precepts. In Tzu Chi there are ten precepts. We promote the Ten Precepts and the Ten Good Deeds.
First we inspire the joy of faith in others, “later on, [we] explained in detail the extremely profound, wondrous Dharma of Tathagatas” We help people go into society, willingly give whatever is needed to others and do so joyfully.
Recently I have wondered, with what can I repay all of you? The Dharma, We must all have the Buddha in our hearts and the Dharma in our actions.We must accept the Dharma, realize how impermanent life is, and know we are subject to the law of karma. We cannot take anything into or from this life; the only thing that follows us is karma. Therefore, we all need to understand the law of karma. Through conditioned phenomena, we slowly help people comprehend what unconditioned Dharma is.
Truth is not created out of tangible things, it has to be experienced in our hearts. To gradually guide people to extremely the profound and wondrous Dharma, it must be “explained in detail,” bit by bit. This is why, even after teaching a long time, we are only at this [early] part of the sutra. Indeed, because people do not really understand, this must be “explained in detail to enable them to easily understand and enter it”. The Nine Divisions of Teachings must be used to help people more easily understand. This takes causes and conditions, analogies, etc. Short verses are also easier for us to memorize. Thus we can “attain great benefits”.
If we can really take the Dharma to heart, we can truly attain benefits. No matter how much worldly wealth we have, it will all eventually disappear, whatever we obtain, we will eventually lose. Only the Dharma can remain forever in our minds. This is “attaining great benefits”. “This is what it means to teach according to the dispositions of sentient beings”. We must carefully guide them to take the Dharma to heart. Only then can they attain benefits.
In the past, to suit sentient beings, [the Buddha] developed the Nine Divisions of Teachings. When we think of how hard the Buddha worked, we must always be careful. After taking the Dharma to heart, we must not let it leak out. Please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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