---
title: "佛祖綱目 · 釋迦牟尼佛示現說法"
description: "佛祖綱目是明代朱時恩所著的一部佛教经典汇编，成书于明朝万历年间。该书系统梳理了佛教历代祖师的法脉传承与重要教义，内容涵盖禅宗、净土宗等多个宗派的核心思想，并收录了大量高僧大德的言行事迹。朱時恩以纲目体例编撰，条理清晰，便于研习。作为明代重要的佛教文献，佛祖綱目不仅保存了珍贵的佛教史料，也为后世研究中国佛教发展提供了重要参考。该书在佛教史上具有承前启后的地位，是了解汉传佛教传承体系的重要典籍之一。"
url: "https://rushiwowen.co/en/r/cma9nlg5l0026l504fhi310yr"
---

### ○釋迦牟尼佛示現說法

> Shakyamuni Buddha Appears and Teaches

佛自二月八日成道。九日至二十九日。為寂場智。入三世悉皆平等。其身充滿一切世間。其音普順十方國土。有無量無邊法身大士。普賢文殊觀音彌勒等。及宿世根熟。天龍八部。一時圍繞。如雲籠月。爾時世尊現毗盧遮那身。說大方廣佛華嚴經。三七日滿。二月三十日。從菩提場座起。詣波羅柰國。行至阿闍波羅水側。日暮止宿。入定。風雨大至。有大龍王。名目真隣陀。以其大身。七重圍繞。龍有七頭。羅覆佛上。以為障蔽。至三月六日。四七日滿。雨止出定。龍王化作年少婆羅門。稽首問訊。受三歸五戒。諸旁生中。最先見佛。三月七日。受提謂長者食。三月八日。至鹿野苑。初世尊成道。觀樹思惟。一切眾生。處五濁世。三毒所覆。薄福鈍根。無有智慧。云何能解我所得法。今我若轉法輪。彼必不信。生誹謗心。當墮惡道。受無量苦。我寧不說。入於涅槃。時大梵天王。心懷憂惱。眾生長夜。沉沒生死。今當往請轉大法輪。欲界六天亦同勸請。世尊默然受之。遂以五時設教。第一華嚴時。第二鹿苑時。第三方等時。第四般若時。第五法華涅槃時○世尊至鹿野苑。憍陳如摩訶那摩跋波阿捨婆闍跋陀羅闍五人。見佛心大歡喜。求佛出家。佛為說法。成阿羅漢。於是世間始有三寶。如來是佛寶。四諦是法寶。阿羅漢是僧寶○有長者子。名曰耶舍。中夜睡覺。見諸妓女不淨。生厭離心。於不淨中生淨想。忽見空中光明。尋光而去。趣鹿野苑。佛為說法。成阿羅漢。天明耶舍父為尋子故跡。至佛所。佛受三歸。為最初優婆塞。又耶舍朋類五十人。共詣佛所。俱成沙門○迦毗羅國。有婆羅門子。名富樓那。具解韋陀等論。與佛同日生。本性厭離世間。見佛出家。即與朋友三十人。往雪山專心學道。獲四禪五通。以天眼。遙見世尊在鹿野苑說法。遂共三十人。來到佛所。求佛度脫。說法人中。最為第一○南天竺有婆羅門。姓大迦旃延。第二子名那羅陀。其父令習韋陀諸論。不久通解。長兄忌之。欲害其命。父令往阿私陀仙人處。洞解諸論。得四禪五通。仙人命終。那羅陀貪世利養。不信三寶。有伊羅鉢龍王商佉龍王。為夜叉金齊言。彼城先有一偈云。在於何自在。染著名為染。彼云何清淨。云何得癡名。癡人何故迷。云何名智人。何會別離已。名曰盡因緣。龍王至那羅陀仙所。問此偈義。不能解了。那羅陀乃詣佛。佛為開解。說種種法。生大歡喜。遂求出家。因其種族本姓。名大迦旃延。論議第一○摩竭提國。有優樓頻螺迦葉。兄弟三人。學古仙道。王臣歸信。佛詣彼住處。現諸神通。種種調伏。先度優樓頻螺迦葉。及五百弟子。又度那提迦葉迦闍迦葉。各有二百五十弟子。俱證阿羅漢。有一外甥。螺髻梵志。名優波斯那。在阿修羅山。共二百五十弟子。修學仙道。亦投佛出家。成阿羅漢。王舍城頻婆娑羅王。見三迦葉為佛弟子。嘆曰。嗚呼。如來有大神力。智慧深遠。不可思議。乃能伏如此之人。以為弟子。佛為說法。得法眼淨。王勅諸臣。於竹園起諸堂舍。請佛及僧。住彼竹園。諸王見佛。頻婆娑羅為首。諸僧伽藍竹園為始○王舍城有二婆羅門。具大智慧。一名舍利弗。一名目揵連。各有一百弟子。往詣竹園。佛為說法。成阿羅漢。舍利弗智慧第一。目犍連神通第一○摩竭提國。有婆羅門。名曰迦葉。具大智慧。誦四韋陀論。日夜勤求無上道法。旋復出家。修杜多行。會空中有神。告曰。佛已出世。請往師之。迦葉便趣竹園。佛知其當來。躬自往迎。到多子塔前相逢。迦葉合掌言曰。世尊實是一切種智。實是慈悲濟眾生。實是一切所歸依。即五體投地。而白佛言。世尊。是我大師。我是弟子。如是三說。佛言如是。迦葉。我是汝師。汝我弟子。若人實非一切種智。而欲受汝為弟子者。頭裂為七分。復為說法。成阿羅漢。以此迦葉有大威德。天人所重。故名大迦葉○淨飯王聞佛得道。已經六年。思欲一見。令梵志優陀夷。請佛還國。優陀夷見佛。為諸天釋梵歸化。亦願為沙門。佛為說法。得羅漢道。即遣優陀夷。先現神變。發起道心。於是神足飛行。經遊虗空。往到本國。現十八變。報言。却後七日。佛當來降。王出四十里。迎佛。見佛大喜。選宗族五百人為沙門。侍佛左右。斛飯王二子。一名摩訶男。一名阿那律。摩訶男言。諸釋多出家。而我一門獨無。當一人營家。一人出家。那律以家事煩碎。遂與釋種跋提。各白其母。懇求出家。過七日。釋子等八人。出迦毗羅城。脫其寶衣象馬。付所使優波離令還。優波離思惟。人身難得。佛法難值。諸尊貴者。皆棄世榮。我身卑賤。何所貪樂。即以寶衣等。懸著樹上。遂便共至佛所。白言。我父母已許。願聽出家。乞先度優波離。以除我等憍慢心故。於是世尊。先度優波離。次度那律等○世尊從弟阿難。以成道日生。故名阿難。此云歡喜舉國欣慶。又名慶喜。八歲出家。弟子中多聞第一。年三十一。佛命給侍左右。阿難言。願如來與我三願。一者不受如來故衣。二者不隨如來受別請。三者聽我出入無時。佛言善哉。具足智慧。預見譏嫌。何以故。若有人言汝為衣食。奉給如來。是故不受故衣。不隨別請。出入有時。則不能廣利諸部。故求出入無時。我為阿難。開是三事○佛子羅睺羅。年已九歲。佛遣目連。往迦毗羅城。白父及耶輸陀羅。放羅睺羅出家。修習聖道。目連受命到彼。以種種方便曉輸。耶輸不聽。時佛起化人。空中告言。耶輸陀羅。汝頗憶念往古世時。誓願事不。我當爾時為菩薩道。以五百銀錢。從汝買得五莖蓮花。上定光佛。時汝求我。世世所生。共為夫妻。我不欲受。即語汝言。我為菩薩。累劫行願一切布施。不逆人意。汝能爾者。聽為我妻。汝立誓言。世世所生國城妻子。及與我身。隨君施與。誓無悔心。而今何故愛惜羅睺。不令出家學聖道也。耶輸聞已。霍然還識宿業因緣。事事明了。知昨所見。愛子之情。自然消歇。時淨飯王。即集國中豪族。各遣一子。有五十人。隨從出家。佛使阿難剃頭。舍利弗為其和尚。目連為阿闍梨。授十戒法。便為沙彌○舍衛國王波斯匿。有一大臣。名須達多。家巨富。賑貧乏。時號孤給獨。因欲為兒娶婦。躬往王舍城中大臣護彌家。既到已。見其家內。大張供具。須達多問故。答言。請佛及僧。問云何名佛。云何名僧。護彌具告所以。須達多聞之。毛髮俱竦。尋到佛所。見佛相好。過於護彌所說。心大歡喜。佛為說法。成須陀洹。須達多願起精舍。請佛降舍衛國。度彼眾生。佛許之。辭佛還家。佛命舍利弗。與俱至舍衛國。案行諸地。惟王太子祇陀有園。正得處所。須達多乃白太子。太子不肯。須達多慇懃再三。太子曰。若能以黃金布地。令無空者。便當相與。答曰諾。乃使人象負黃金。八十頃中。須臾欲滿。略欠少地。太子念言。佛必大德。能使斯人輕寶乃爾。遂令止勿更出金。園地屬卿。樹木屬我。共立精舍。須達多共舍利弗。經地已竟。起立精舍。啟知國王。請佛及僧。佛言。須達買園。樹木祇陀所有。可名祇樹給孤獨園○佛再還迦毗羅衛國。王問。云何修行。當得諸佛之道。佛言。一切眾生皆即是佛。父王當念西方世界阿彌陀佛。常勤精進。當得佛道。王言。一切眾生云何是佛。佛言。一切法無生。無動搖。無取捨。無相貌。無自性。王當於此佛法中。安住其心。勿信於他。王與七萬釋種。聞說是法。信解歡喜。悟無生忍○初佛還國。姨母大愛道即波闍波提白佛出家。三請不許。及佛再還國。如前重請。佛亦不許。佛既出國。大愛道與諸老母等。追佛頓止河上。復求出家。又亦不許。退住門外。歔欷而啼。阿難自外回。問故。答曰。我以女人故。不得出家。自悲傷耳。阿難乃白佛。大愛道以至心。欲受法律。願佛聽之。佛言止止。若聽女人出家者。令正法不得久住。阿難復曰。過去諸佛。具四部眾。如來獨不具耶。佛言。若大愛道修八敬法。盡壽行之。可入法律。阿難出告大愛道。便受大戒。為比丘尼。遂得應真○樓至菩薩。請立戒壇。為比丘結戒受戒。於是創立三壇。佛院門東。名佛為比丘結戒壇。佛院門西佛為比丘尼結戒壇。外院東門南。置僧為比丘受戒壇。戒壇從地而立。三重為相。以表三空。為入佛法初門。時天帝施以覆釜。置於壇上。大梵王施無價寶珠。置覆釜上。供養舍利。是為五重。表立分法身壇時。十方諸佛。無量菩薩。天龍八部。悉皆雲集。諸佛登之。共議結戒輕重持犯等相。及度尼。滅正法相。諸佛通議曰。古有四部。今何獨無。初雖正法減半。今尼行八敬。還住千年。故此二壇。惟佛所登。共量佛事。外院戒壇。乃僧為四眾受戒壇也。

> On the eighth day of the second month, the Buddha attained enlightenment. From the ninth day to the twenty-ninth, he abided in the wisdom of the silent field, realizing that the past, present, and future are all equal, his body filling all worlds, his voice universally reaching all lands. Countless sublime beings—Samantabhadra, Manjushri, Avalokiteshvara, Maitreya, and others—along with beings whose roots were matured from past lives, and the eight kinds of celestial protectors, all gathered around him like clouds encircling the moon. At that time, the World-Honored One manifested as Vairocana and taught the \*Avatamsaka Sutra\*. After three weeks, on the thirtieth day of the second month, he rose from his seat at the Bodhi Tree and set out for Varanasi. He arrived at the bank of the Aciravati River and stopped for the night, entering meditation. A great storm arose, and a mighty dragon king named Muchilinda wrapped his huge body around the Buddha seven times, covered him with his seven hoods for shelter. On the sixth day of the third month, when four weeks had passed, the rain stopped and the Buddha emerged from meditation. The dragon king transformed into a young Brahmin, bowed, and asked after the Buddha's health, receiving the Three Refuges and Five Precepts. This was the first time any animal saw the Buddha. On the seventh day of the third month, he accepted food from the elder Trapusha. On the eighth day, he went to the Deer Park. At first, after his enlightenment, the Buddha contemplated the tree and thought: "All beings dwell in a world of five impurities, covered by the three poisons, with little merit and dull faculties. How can they understand the Dharma I have realized? If I turn the Wheel of the Dharma, they will not believe but will slander me and fall into evil paths, suffering endlessly. I would rather remain silent and enter nirvana." Then the great Brahma king, feeling deep concern, thought: "Beings have long been trapped in the cycle of birth and death. I should go and ask him to turn the great Wheel of the Dharma." The six heavens of the desire realm also joined in this request. The World-Honored One silently agreed. He then taught in five periods: first the \*Avatamsaka\* period, second the Deer Park period, third the Expanded Teachings period, fourth the Perfection of Wisdom period, and fifth the \*Lotus Sutra\* and \*Nirvana Sutra\* period. The World-Honored One arrived at the Deer Park, where five ascetics—Kaundinya, Mahānāma, Bhadrika, Vāṣpa, and Aśvajit—saw him and were overjoyed, asking to become monks. The Buddha taught them, and they attained arhatship. Thus, the Three Jewels appeared in the world: the Tathāgata was the Buddha jewel, the Four Noble Truths were the Dharma jewel, and the arhats were the Sangha jewel. A wealthy man's son, named Yaśa, woke up in the middle of the night and saw the impurity of the female performers, growing weary of it. Amidst impurity, he conceived a thought of purity. Suddenly he saw a light in the sky and followed it to the Deer Park. The Buddha taught him, and he became an arhat. At dawn, Yaśa's father, searching for his son, came to the Buddha. He took the Three Refuges, becoming the first lay disciple. Yaśa's fifty friends also came to the Buddha and became monks. In Kapilavastu, there was a Brahmin's son named Pūrṇa, well-versed in the Vedas and other texts. He was born on the same day as the Buddha and naturally despised worldly life. Seeing the Buddha renounce the world, he and thirty friends went into the snowy mountains to practice meditation, attaining the four meditations and five supernatural powers. With his divine eye, he saw the World-Honored One teaching in the Deer Park from afar, so he and his thirty friends came to the Buddha, seeking liberation. He became foremost among preachers. In South India, a Brahmin of the Kātyāyana clan had a second son named Nārada. His father made him study the Vedas and other texts, and he soon mastered them. His older brother, jealous, tried to kill him. His father sent him to the hermit Asita, where he thoroughly understood all the texts and attained the four meditations and five supernatural powers. After the hermit's death, Nārada became attached to worldly gain and did not believe in the Three Jewels. Two nāga kings, Elapatra and Śaṅkha, remembered a verse from before that said: "Where is one at ease? Attachment is called defilement. How is one purified? How does one gain the name 'deluded'? Why is the deluded person confused? What is called a wise person? After separation, what is called the end of conditions?" They went to the hermit Nārada and asked about the meaning of this verse, but he could not explain it. Nārada then went to the Buddha, who explained it and taught various teachings. He was filled with great joy and asked to become a monk. Because of his family lineage, he was called Mahākātyāyana, and he was foremost in debate. In Magadha, there were three brothers, Uruvilvā Kāśyapa, Nadī Kāśyapa, and Gayā Kāśyapa, who followed an ancient ascetic path and were revered by the king and his ministers. The Buddha went to their dwelling, performed various miracles, and tamed them. First, he converted Uruvilvā Kāśyapa and his five hundred disciples. Then he converted Nadī Kāśyapa and Gayā Kāśyapa, each with two hundred fifty disciples, and all attained arhatship. There was also a nephew, a matted-hair ascetic named Uruvilvā, who was practicing asceticism on Mount Asura with two hundred fifty disciples. He too came to the Buddha and became a monk, attaining arhatship. King Bimbisāra of Rājagṛha, seeing the three Kāśyapas become the Buddha's disciples, exclaimed: "Ah! The Tathāgata has great supernatural power and profound wisdom! He can even tame such people as disciples!" The Buddha taught him, and he attained the pure Dharma eye. The king ordered his ministers to build halls in the Bamboo Grove and invited the Buddha and the Sangha to dwell there. Among the kings who saw the Buddha, Bimbisāra was the first, and among the monasteries, the Bamboo Grove was the first. In Rājagṛha, there were two Brahmins of great wisdom: one was Śāriputra, and the other was Maudgalyāyana. Each had one hundred disciples. They went to the Bamboo Grove, and the Buddha taught them, and they became arhats. Śāriputra was foremost in wisdom, and Maudgalyāyana was foremost in supernatural powers. In Magadha, there was a Brahmin named Kāśyapa, who had great wisdom and recited the four Vedas. Day and night, he diligently sought the supreme path, then renounced the world and practiced asceticism. A spirit in the sky told him: "The Buddha has appeared in the world. Go and be his disciple." Kāśyapa then went to the Bamboo Grove. The Buddha, knowing he was coming, personally went to meet him. They met at a stūpa. Kāśyapa folded his hands and said: "World-Honored One, you truly are all-knowing. You truly are compassionate, saving beings. You truly are the refuge of all." He then prostrated himself and said: "World-Honored One, you are my teacher. I am your disciple." He said this three times. The Buddha said: "Yes, Kāśyapa. I am your teacher, and you are my disciple. If someone who is not truly all-knowing were to accept you as a disciple, his head would split into seven pieces." The Buddha then taught him, and he became an arhat. Because this Kāśyapa had great virtue and was revered by gods and humans, he was called Mahākāśyapa. King Śuddhodana heard that the Buddha had attained enlightenment and had been away for six years. He wanted to see him and sent the Brahmin Udāyin to invite the Buddha to return to the kingdom. Udāyin saw the Buddha, who was being honored by gods, Brahmās, and other beings, and also wished to become a monk. The Buddha taught him, and he attained arhatship. The Buddha then sent Udāyin back to perform miracles and inspire faith. Udāyin flew through the air, arrived at the kingdom, performed eighteen transformations, and said: "In seven days, the Buddha will come." The king went forty miles to welcome him. Seeing the Buddha, he was overjoyed, and he selected five hundred of his clansmen to become monks and attend the Buddha. King Droṇodana had two sons: Mahānāma and Aniruddha. Mahānāma said: "Many of our Śākya clan have become monks, but our family has none. One of us should manage the household, and the other should become a monk." Aniruddha, finding household affairs tedious, obtained his mother's permission to become a monk. After seven days, eight Śākya youths left Kapilavastu. They took off their jeweled robes and gave their elephants and horses to their servant Upāli to return. Upāli thought: "A human life is hard to obtain, and the Buddha's Dharma is hard to encounter. These noble ones have all abandoned worldly glory. I am lowly; what should I cling to?" He hung their robes on a tree and went with them to the Buddha, saying: "Our parents have given their permission. Please allow us to become monks. First, let Upāli be ordained, so that we may overcome our pride." So the World-Honored One first ordained Upāli, then Aniruddha and the others. The World-Honored One's cousin Ānanda was born on the day of enlightenment, so he was named Ānanda, which means "joy," and he was also called "joyous." He left home at age eight and became foremost among the Buddha's disciples in learning. At thirty-one, the Buddha appointed him as his personal attendant. Ānanda said: "May the Tathāgata grant me three wishes: first, that I not receive used robes from you; second, that I not accompany you to private invitations; and third, that I be allowed to come and go freely." The Buddha praised this as wise, as it would prevent criticism. If anyone said he served the Buddha for food or clothing, he could refuse used robes and private invitations. If he had fixed times, he could not benefit many groups, so he asked for free movement. The Buddha granted these three things for Ānanda. The Buddha's son Rāhula was nine years old. The Buddha sent Maudgalyāyana to Kapilavastu to inform the king and Yaśodharā to let Rāhula become a monk to cultivate the holy path. Maudgalyāyana went and explained with various methods, but Yaśodharā refused. Then the Buddha manifested a being in the sky who said: "Yaśodharā, do you remember your vow from past lives? When I was on the bodhisattva path and bought five lotus blossoms from you with five hundred silver coins to offer to Dīpaṅkara Buddha, you asked me to be your husband in every life. I did not want to, and I told you: 'As a bodhisattva, I have vowed to give everything without ever refusing anyone's wishes. If you can do the same, you can be my wife.' You made a vow that in every life, you would give away your kingdom, wealth, husband, and children without regret. Now why do you cling to Rāhula and refuse to let him become a monk?" Yaśodharā, hearing this, suddenly remembered her past karma and understood everything. Her attachment to her son naturally faded. King Śuddhodana then summoned fifty sons of noble families to become monks with Rāhula. The Buddha had Ānanda shave their heads, with Śāriputra as their preceptor and Maudgalyāyana as their teacher. They received the ten precepts and became novices. In Śrāvastī, King Prasenajit had a minister named Sudatta, who was extremely wealthy and gave to the poor, earning him the name "Anāthapiṇḍada" (the giver of alms to the helpless). Because he wanted to find a wife for his son, he went to the house of a minister named Mṛgāra in Rājagṛha. There he saw great preparations for offerings and asked why. Mṛgāra said: "I am inviting the Buddha and the Sangha." Sudatta asked: "Who is the Buddha? Who is the Sangha?" Mṛgāra explained everything. Hearing this, Sudatta's hair stood on end. He went to the Buddha, whose appearance surpassed Mṛgāra's description, and was filled with joy. The Buddha taught him, and he attained stream-entry. Sudatta wished to build a monastery and invite the Buddha to Śrāvastī to teach beings. The Buddha agreed. Sudatta returned home, and the Buddha sent Śāriputra with him to find a suitable location. Only Prince Jeta had a park that was suitable. Sudatta asked the prince, who refused at first, but finally said: "If you can cover the entire ground with gold, I will give it to you." Sudatta agreed. He had elephants carry gold and soon covered most of the eighty acres. Seeing this, the prince thought: "The Buddha must be so virtuous that this man values gold so little." He stopped the gold from being spread further and said: "The land is yours, but the trees are mine. We will build the monastery together." Sudatta, with Śāriputra, surveyed the land, built the monastery, and informed the king. He invited the Buddha and the Sangha. The Buddha said: "Sudatta bought the park, and Prince Jeta owns the trees. It can be called the Jetavana Grove of Anāthapiṇḍada." The Buddha returned to Kapilavastu again. The king asked: "How should one practice to attain the path of the Buddhas?" The Buddha said: "All beings are already Buddhas. Father King, should remember the Buddha Amitābha in the western land and practice diligently, and you will attain Buddhahood." The king asked: "How can all beings be Buddhas?" The Buddha said: "All dharmas are unborn, unmoving, without grasping or rejecting, without form, without self-nature. Father King, should let your mind rest in this Dharma and not be misled by others." The king and seventy thousand Śākyans, hearing this teaching, gained faith, understanding, and joy, and realized the patience of the non-arising of dharmas. When the Buddha first returned to his country, his aunt Mahāprajāpatī (also called Gautamī) asked to become a nun, but the Buddha refused three times. When he returned again, she repeated her request, which was again refused. After the Buddha left, Mahāprajāpatī and some elderly women followed him to a riverbank and again asked for ordination, but they were denied. They stayed outside the gate, weeping. Ānanda saw them and asked why. She replied: "Because I am a woman, I cannot become a nun. I am sad." Ānanda then said to the Buddha: "Mahāprajāpatī sincerely wishes to receive the Dharma and precepts. Please let her." The Buddha said: "Stop, Ānanda. If women are allowed to become nuns, the true Dharma will not last long." Ānanda replied: "The Buddhas of the past had four assemblies. Why would the Tathāgata alone be incomplete?" The Buddha said: "If Mahāprajāpatī accepts the Eight Heavy Precepts and follows them for life, she may enter the Dharma and precepts." Ānanda told Mahāprajāpatī, who then received the full precepts and became a bhikṣuṇī. She soon attained arhatship. Maitreya Bodhisattva asked the Buddha to establish a precept platform for monks to receive and uphold the precepts. Thus, three platforms were created. One was east of the Buddha's hall for the Buddha to establish the precepts for monks. Another was west of the Buddha's hall for the Buddha to establish the precepts for nuns. The third was south of the outer courtyard's eastern gate for the monks to administer precepts to others. The platform was built from the ground, with three levels symbolizing the three kinds of emptiness, as the first step into the Buddha's teaching. At that time, Śakra offered a dome on top of the platform, and the great Brahmā offered a priceless jewel on the dome as a relic offering, forming five levels, symbolizing the body of the Dharma. When this platform for the Dharma body was erected, countless Buddhas, bodhisattvas, and the eight kinds of celestial guardians gathered. The Buddhas ascended the platform and deliberated on the weight of offenses, the differences between keeping and breaking precepts, and the ordination of nuns, and how the true Dharma would diminish. The Buddhas agreed: "In the past, there were four assemblies. Why is there none now? Although the true Dharma is initially halved, if nuns practice the Eight Heavy Precepts, it can last a thousand years." Thus, these two platforms were only for the Buddhas to ascend and discuss the Buddha's teaching. The outer platform was for the monks to grant precepts to the four assemblies.

## 佛祖綱目卷第二