---
title: "菩薩地持經 · 5 力品"
description: "《菩萨地持经》由北凉时期著名译经师昙无谶翻译，属瑜伽行派重要典籍。该经系统阐述菩萨修行的十个阶位（十地）及持守的戒律规范，涵盖发心、修行至成佛的全过程。它反映了公元5世纪大乘佛教菩萨道思想的成熟形态，对汉传佛教菩萨戒体系与修行理论影响深远，是研究大乘菩萨道实践与教义的关键文献。"
url: "https://rushiwowen.co/en/r/cmcwlagfd11nbl704izplb33u"
---

### 菩薩地持方便處力品第五

云何為力？略說有三種：一者諸佛菩薩得自在三昧，依自在三昧隨其所欲一切堪能，是名聖力。二者法有大果、有大利益，是名法力。三者諸佛菩薩先大福德方便成就，諸佛菩薩有俱生奇特未曾有法，是名俱生力。復次此三種力，以種分別，諸佛菩薩有五種力：一者神通力；二者法力；三者俱生力；四者共一切聲聞緣覺力；五者不共力。神通者，所謂六通：一者神足；二者天耳；三者他心智；四者宿命智；五者生死智；六者漏盡作證。是名神通力。法力者，所謂六波羅蜜：檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜，是名法力是諸法有所堪能，故名法力。云何神足？略說有二種：一者變；二者化。若以種分別，則有無量。云何變神足？以種分別，所謂震動、熾然、充滿、示現、轉作異分、去來、大小、色像入身、所往相似、隱顯自在、障他神通、與辯、與念、與樂、放大光明，如是等比名變神足。震動者，謂佛菩薩得自在三昧，能有所作，震動寺舍城郭宮殿聚落田宅、地獄畜生餓鬼人天，及四天下、千世界二千世界三千世界、百三千世界千三千世界萬三千世界，乃至無數三千大千世界皆悉震動。熾然者，身上出火身下出水、身上出水身下出火，入火三昧舉身洞然，現種種色青黃赤白紅頗梨色。充滿者，身放光明充滿一舍，乃至充滿無量無數三千大千世界。示現者，謂安坐去來，現為沙門眾婆羅門、眾聲聞眾緣覺眾菩薩眾、天龍夜叉乾闥婆阿修羅迦留羅緊那羅摩睺羅伽人非人等眾。諸佛菩薩，下至惡道上至人天皆悉示現。乃至十方恒河沙剎亦復如是，過無量恒河沙剎有佛名剎名悉能示現，亦說彼佛及國土名號，復過是數隨其所欲悉能示現。轉作異分者，或變地為水，即是真水，如實非餘；變作火風亦復如是。如地，水火風亦復如是，即是非餘。如四大，色香味觸。草木泥土變為飲食衣服瓔珞香華塗香諸莊嚴具，沙礫瓦石變為眾寶，雪山王等一切諸山變為金色，一切即是如實非餘。好色眾生變為惡色、惡色眾生變為好色、或好惡色變為中色、或中間色變為好惡色。如好惡色，支節具足若不具足、若肥若瘦如是等比所有自相，能變其色自在無礙，非一切變隨其所欲。來去者，石壁無礙，上至梵世乃至色究竟天，若來若去悉得自在，周遍十方無量無邊三千大千世界。若化身、若麁四大身，若來若去亦復如是。若遠近想，即時往返。大小者，能令雪山如一微塵、令一微塵如雪山王。色像入身者，諸沙門婆羅門一切大眾，若村若城草木叢林及諸山地，一切色像悉內身中，時諸大眾各各自見入菩薩身。所往相似者，若至剎利眾，如彼色像，身量脩短音聲語言悉與彼同。彼之所說，與彼同說；彼所不能，為其開演，廣說正法令歡喜已即於前沒，不令彼知誰出誰沒、為天為人？如剎利婆羅門居士沙門眾，四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵身天、梵眾天、大梵天、少光天、無量光天、光音天、少淨天、無量淨天、遍淨天、無障天、福生天、廣果天、無煩天、無熱天、善見天、善現天、色究竟天亦復如是。隱顯者，於大眾前作百作千，或復過是乃至無量，然後還沒、沒已復現。自在者，菩薩能令眾生若來若去、若住若語。障他神通者，如來神力悉能障蔽諸餘神力，亦能令現。究竟菩薩一生補處，除如來及等行菩薩，悉能障蔽。其餘菩薩，除上及等，亦悉能障。與辯者，無辯眾生能與辯才。與念者，於法失念能令憶念。與樂者，廣說正法令彼得聞，隨彼身心攝取饒益得止息樂，離諸陰蓋專心聽法隨其時節。非究竟樂四大錯亂能令調適，非人所惱亦令休息。放大光明者，謂佛菩薩神力放光遍至十方無量世界，地獄眾生苦痛休息，上至諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，令見光明來至佛所，他方世界諸菩薩眾悉皆來集。略說十方世界無量諸佛無量光明，饒益安樂無量眾生。是名轉變神足。若以種分別則無量無數，除其自性變為餘事，是故名為轉變神足。

> What is power? In brief, there are three kinds: First, the power of the saints—Buddhas and bodhisattvas attain the samadhi of freedom, and through it, they can accomplish whatever they wish. This is called the power of the saints. Second, the power of the Dharma—the Dharma brings great fruits and great benefits. This is called the power of the Dharma. Third, the power of innate qualities—Buddhas and bodhisattvas, through great merit and wisdom cultivated in the past, possess innate, extraordinary, and unprecedented qualities. This is called the power of innate qualities. Furthermore, these three powers, when analyzed by type, give rise to five powers of Buddhas and bodhisattvas: First, the power of supernatural abilities; second, the power of the Dharma; third, the power of innate qualities; fourth, the power shared with all voice-hearers and solitary realizers; fifth, the power exclusive to Buddhas and bodhisattvas. Supernatural abilities refer to the six superknowledges: First, the ability of psychic travel; second, the divine ear; third, the knowledge of others' minds; fourth, the knowledge of past lives; fifth, the knowledge of death and rebirth; sixth, the realization of the cessation of defilements. These are called the power of supernatural abilities. The power of the Dharma refers to the six perfections: the perfection of giving, the perfection of ethical conduct, the perfection of patience, the perfection of effort, the perfection of meditation, and the perfection of wisdom. These are called the power of the Dharma. Because these practices have the capacity to accomplish all things, they are called the power of the Dharma. What is psychic travel? In brief, there are two kinds: First, transformation; second, manifestation. When analyzed by type, they are countless. What is the psychic ability of transformation? Analyzed by type, it includes: shaking, blazing, filling, displaying, transforming into different forms, coming and going, expanding and contracting, absorbing forms into the body, appearing in similar forms, appearing and vanishing at will, blocking others' supernatural powers, granting eloquence, granting mindfulness, granting joy, and emitting great light. These are called the psychic ability of transformation. Shaking means that Buddhas and bodhisattvas, through the samadhi of freedom, can cause the shaking of monasteries, cities, palaces, villages, fields, the realms of hell-beings, animals, hungry ghosts, humans, and gods, as well as the four continents, a thousand worlds, two thousand worlds, three thousand worlds, a hundred three thousand worlds, a thousand three thousand worlds, ten thousand three thousand worlds, and even countless billions of worlds—all are shaken. Blazing means that fire emerges from the upper body and water from the lower body, or water from the upper body and fire from the lower body. Entering the fire samadhi, the whole body burns brightly, displaying various colors: blue, yellow, red, white, crimson, and crystal-like. Filling means that light radiates from the body, filling one dwelling, and even filling countless billions of worlds. Displaying means that while sitting, walking, or coming and going, one appears before assemblies of renunciants, brahmins, voice-hearers, solitary realizers, bodhisattvas, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans. Buddhas and bodhisattvas display themselves from the lowest realms up to humans and gods. Even in worlds as numerous as the sands of ten directions of the Ganges, they do likewise. Beyond countless Ganges-sand worlds, where Buddhas and lands exist, they can manifest, speaking the names of those Buddhas and their lands. Beyond that, they can manifest as they wish. Transforming into different forms means changing earth into water—it is truly water, not something else; changing it into fire or wind is likewise. Just as with earth, so with water, fire, and wind—they become truly what they are, not something else. Just as with the four elements, so with form, sound, smell, taste, and touch. Grass, trees, and mud can be transformed into food, drink, clothing, ornaments, flowers, fragrances, and various adornments. Sand, gravel, and stones can be turned into precious jewels. Snow mountains and all other mountains can become golden—all truly transformed, not otherwise. Beings with pleasant forms can be changed to unpleasant forms; unpleasant forms to pleasant; pleasant or unpleasant to neutral; neutral to pleasant or unpleasant. Just as with pleasant and unpleasant forms, so with complete or incomplete limbs, fat or thin, and all such characteristics—one can transform their appearances freely and without obstruction, though not all changes occur as one wishes. Coming and going means passing through walls and mountains without obstruction, from the Brahma heavens up to the highest heaven of form, coming and going freely, traversing countless billions of worlds in all ten directions. Whether through manifested bodies or gross physical bodies, coming and going is likewise. With the thought of near or far, one can travel instantaneously back and forth. Expanding and contracting means making a snow mountain as small as a single dust mote, or a single dust mote as large as a snow mountain. Absorbing forms into the body means that renunciants, brahmins, and all assemblies—villages, cities, grasses, trees, forests, and mountains—all forms can be absorbed into the body, and those assembled each see themselves entering the bodhisattva's body. Appearing in similar forms means that when going among the assemblies of warriors, one appears in their same form, with the same height, voice, and language. What they speak, one speaks likewise; what they cannot do, one teaches them, broadly expounding the true Dharma, bringing them joy, and then vanishing before them without letting them know who appeared and disappeared—whether god or human. Likewise among assemblies of warriors, brahmins, householders, renunciants, and the gods of the Four Kings, the Thirty-Three, the Yama heavens, the Tushita heavens, the heavens of Enjoying Creations, the heavens of Mastering Others' Creations, the Brahma Body heavens, the Brahma Multitude heavens, the Great Brahma heavens, the Lesser Light heavens, the Immeasurable Light heavens, the Light Sound heavens, the Lesser Purity heavens, the Immeasurable Purity heavens, the Universally Pure heavens, the Obstruction-Free heavens, the Merit-Born heavens, the Broad Fruit heavens, the No-Conflict heavens, the No-Heat heavens, the Good Seeing heavens, the Good Manifest heavens, and the Highest heaven of form—all likewise. Appearing and vanishing means performing a hundred, a thousand, or even countless acts before the assembly, then vanishing, then reappearing. Freedom means that bodhisattvas can cause beings to come or go, to stay or speak. Blocking others' supernatural powers means that the Tathagata's power can block all other supernatural powers and can also cause them to appear. Bodhisattvas at the final stage before enlightenment, except for the Tathagata and those of equal practice, can block others' powers. Other bodhisattvas, except for the superior and those of equal practice, can also block them. Granting eloquence means giving eloquence to beings who lack it. Granting mindfulness means helping those who have lost mindfulness of the Dharma to remember it again. Granting joy means broadly speaking the true Dharma so that beings may hear it, benefiting them physically and mentally, giving them rest and joy, freeing them from the five hindrances, and helping them focus on listening to the Dharma at the proper time. For those whose physical elements are disordered and not at ultimate ease, one can restore balance; for those troubled by non-human beings, one can bring relief. Emitting great light means that through their supernatural power, Buddhas and bodhisattvas emit light that reaches countless worlds in all ten directions. Beings in hell experience relief from suffering; beings from the gods above, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans all see the light and come to the Buddha's presence. Bodhisattvas from other worlds also gather there. In brief, the immeasurable light of countless Buddhas in the ten directions benefits and brings joy to countless beings. This is called the psychic ability of transformation. When analyzed by type, it is countless and immeasurable, as it transforms their own nature into other things. Therefore, it is called the psychic ability of transformation.

云何化神足？略說無事化作，隨其所欲悉能化現，是名化神足。是化多種，或化身或化語。化身者，或似自身或不似，或似他身或不似，又自身他身相似不相似，化作相似根及根所依，非作實根。又復化作相似境界，謂飲食眾寶色香味觸所攝眾具，一切隨意。又自身相似，或作一身或作無量，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等種種色像，人及畜生餓鬼地獄、聲聞緣覺菩薩如來，如是色像，隨其所應悉能化作自相似身，若異自身名不相似。他天身等化令相似，是名他相似化。若作彼天不相似身，是名他身不相似化。如天身乃至佛身亦復如是。無量身者，謂佛菩薩於十方無量無數世界，一時化作種種色像，饒益十方無量眾生。佛及菩薩雖至餘方，化住如故，或為眾生暫現如幻，或作飲食衣服車乘金銀真珠琉璃頗梨珂珼玉石如是等物，一切化現如實不異常得受用，是名化身。

化語者，妙音具足、廣音具足，或從自身起、或從他身起、或無所從起，或說正法、或隨事教責。妙音者，謂佛菩薩化作口語，其聲深遠猶如雷震，或復微妙如迦陵毘伽音，可樂聲、悅樂聲、可愛聲，如是廣化無量音聲，言辭辯正，易知憙聞，隨順無盡。廣聲者，謂佛菩薩化大音聲，令天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，聲聞緣覺諸大菩薩無量眾會，乃至一由旬若內若外周遍普聞，若小千世界、中千世界、大千世界，乃至十方無量世界亦悉普聞，為眾生故，從其自身以一音聲說無量法。從他起者，化作他語，為人說法，除其放逸。無所從起者，空中化聲猶如人語。說正法者，為愚癡眾生演說正法，令得開解。隨事教責者，彼雖不疑，得信樂心而為放逸，令生慚愧起不放逸。如是眾多，略說三種：化身、化聲、化境界，是名化神足。若一一分別則有無量。如是諸佛菩薩二種神足，能辦二事：一者為令眾生生信樂故，神足現化令入佛法；二者攝苦眾生安隱利益。

云何宿命智通？謂佛菩薩自知宿命，如是眾生是我名字，如契經廣說。知他宿命亦如己身，自知宿命能令他知。所知眾生本同事者，亦能令彼自識宿命。彼諸眾生知與菩薩昔同事已，亦復知餘眾生與己同事，亦復能令其餘眾生展轉相知，宿命名字名字等種種因緣。此中應廣說。從今現在及過去世。乃至無量無數劫事。念念中間，巨細多少次第悉知，是名諸佛菩薩宿命智通。菩薩自知宿世行菩薩道未曾有事，能為眾生開示顯現令其敬信愛樂佛法厭離生死，亦為顯示過去因果，令計常者遠離常見，謂於過去妄想常見及以斷見。云何生死智通？謂佛菩薩天眼清淨過於人眼，見諸眾生死時，好色惡色下色上色，乃至後生漸漸增長諸根成熟。身諸所作善、不善、無記，天眼光明照見悉知。乃至化色、天細微色，一切悉見。上至色究竟天、下至無擇地獄，於十方世界亦不一一別相方便，十方無量無邊世界一切色像一時普觀，於彼彼佛剎彼彼如來種種大眾會坐說法，如是一切悉見無餘。

> What is the divine power of knowing past lives? It means that Buddhas and Bodhisattvas naturally know their own past lives—such and such beings were known by my name, as extensively taught in the scriptures. They know others' past lives as clearly as their own. Knowing their own past lives, they can cause others to know them as well. When they encounter beings who were their companions in past endeavors, they can also cause those beings to recognize their own past lives. Once those beings realize they once practiced alongside the Bodhisattva, they then come to know that other beings were also their companions, and in turn can help yet others mutually recognize one another—past names, identities, and all kinds of causes and conditions. This should be explained in detail here—from the present moment back through past lives, even countless eons without limit. Every single instant, from the grandest to the most minute, in its proper order, is fully known. This is called the divine power of knowing past lives possessed by Buddhas and Bodhisattvas. A Bodhisattva, knowing his own past practices on the Bodhisattva path, can reveal and display things never before seen, leading beings to faith, admiration, and love for the Dharma, and to grow weary of birth and death. He also reveals the causes and effects of the past, helping those who cling to permanence abandon that view—namely, the deluded idea of a permanent self and the opposing view of annihilationism. What is the divine power of knowing birth and death? It means that Buddhas and Bodhisattvas, with their pure celestial eye surpassing human sight, see beings at the moment of death—whether they appear beautiful or ugly, low or noble—and also see their future rebirth and gradual development as their faculties mature. Whatever deeds beings perform in body—wholesome, unwholesome, or neutral—the radiant light of the celestial eye illuminates and knows them all. Even subtle forms of celestial beings and the finest material shapes are all clearly seen. From the highest heaven of form down to the hell of unremitting suffering, and throughout the ten directions, they do not need to observe each realm separately—all the boundless worlds in the ten directions and every visible form are seen at once in a single panoramic vision. In each Buddha-land, they see each Thus Come One seated amid vast assemblies teaching the Dharma—all of this is seen without exception.

云何天耳智通？謂佛菩薩以天耳聞天人音聲、聖聲非聖聲、麁聲細聲、辯聲不辯聲、化聲非化聲、遠聲近聲，一切悉聞。若作有限方便者，上至色究竟天。若無限者，乃至上方無量世界。天聲者，從四天王乃至色究竟。人聲者，一切四天下聲。聖聲者，謂諸佛菩薩聲聞緣覺所出音聲，教誡眾生，所謂示教讚喜，令修善法捨不善法。彼諸眾生無染心者，受誦論議如法問難，與念教誡及餘一切善語利益。如是等聲是名聖聲。非聖聲者，謂諸眾生妄語、兩舌、惡口、綺語，從無擇獄上至諸天，諸方眾生種種諸聲。麁聲者，謂大眾生聲、大眾會聲、種種苦痛迫切之聲、相呼喚聲、雷霆聲、鼓貝聲。細聲者，乃至耳語極微細聲。辯聲者，謂義理可解。不辯聲者，謂義理不可解，如陀彌羅國語，風雨聲草木聲、鸚鵡鴝鵒聲、拘耆羅聲、命命鳥等眾鳥之聲。化聲者。謂神通自在。隨眾生心化作諸聲。遠聲者，除佛菩薩所住村落城邑中聲，其餘乃至十方無量世界一切音聲。諸佛菩薩以天眼見乃至十方身之所作淨不淨色，見已方便隨宜利益，以天耳聞口之所行淨不淨聲，聞已方便隨宜利益，是名略說諸佛菩薩天眼天耳之所作為。

云何知他心智通？謂佛菩薩以知他心智通，知十方無量無邊世界眾生煩惱纏心、知離煩惱纏心、知煩惱相續煩惱使心、知離煩惱相續煩惱使心；知邪願心，所謂外道心及貪求心；知下心，謂欲界眾生乃至禽獸心；知中心，謂色界天心；知上心，謂無色界天心。知苦相應心、知樂相應心、知不苦不樂相應心。一念他心智，知一眾生心，隨其所念悉如實知。一念他心智知無量眾生心，隨其所念悉如實知。復次諸佛菩薩知他心智通，為種種根力、種種解力、種種界力、至處道力、漏盡力，隨其所應而作方便。

云何漏盡智通？謂佛菩薩煩惱盡如實知，謂己及眾生，若盡若不盡悉如實知。己及眾生漏盡方便，已起未起悉如實知。彼諸眾生，起漏盡增上慢、不起漏盡增上慢，悉如實知。菩薩一切漏盡如實知，而不證漏盡。菩薩不捨煩惱，具諸有漏事，常行彼事而不染污。如是力者，名最上力。又佛菩薩漏盡智通，自離煩惱，亦為眾生廣分別說，令其捨離增上慢心，當作是知。是漏盡智業。

云何法力？謂佛菩薩檀波羅蜜乃至般若波羅蜜。此六波羅蜜各有四事：一者對治；二者成菩提具；三者攝取自他；四者得未來果。云何布施四事？一者布施對治慳貪。二者成菩提具。三者以施攝取成就眾生，欲施善心、清淨心施、施已不悔，三時歡喜，以自饒益是名自攝。彼諸眾生飢渴寒熱疾病所須，眾難恐怖悉令遠離，以此饒益是名攝他。四者以是因緣，在在所生得大財富、得大種性、得大眷屬，是名布施四功德力無餘無上。

云何持戒四事？一者受身口律儀，對治犯戒。二者成菩提具。三者受持淨戒，同利攝取成就眾生，遠離犯戒怨家恐怖臥覺常安，以自饒益。又持戒者，心不悔恨常得歡喜，乃至心定諸自利事，是名自攝。普施眾生一切無畏，是名攝他。四者以是因緣命終生天，是名持戒四功德力無餘無上。

云何忍辱四事？一者修忍對治不忍。二者成菩提具。三者以堅固忍，同利攝取成就眾生，自身及他度大恐怖，是名自他俱攝。四者以是因緣，於未來世無有怨憎無別離者，既無別離亦無憂苦，臨命終時心不悔恨，捨此身已生人天中，是名堪忍四功德力無餘無上。

云何精進四事？一者精進對治懈怠。二者成菩提具。三者依勤精進，同利攝取成就眾生，精進樂住離諸惡法功德增長，歡喜悅豫以自饒益，是名自攝。精勤修善，不以身口恐怖眾生，眾生見已亦樂精進，是名攝他。四者以是因緣，於未來世能成大人奇特功業，是名精進四功德力無餘無上。

云何禪定四事？一者禪定對治煩惱，言語亂覺喜樂色想煩惱悉滅。二者成菩提具。三者依諸禪定，同利攝取成就眾生，住現法樂以自攝取，其心寂靜離於貪欲，是名自攝。於諸眾生不瞋不惱，是名攝他。四者以是因緣，於未來果報生於天上，智惠清淨神通清淨，是名禪定四功德力無餘無上。

云何般若四事？一者智惠對治無明。二者成菩提具。三者布施愛語利益，同利攝取成就一切眾生，於所知事隨義了知，勝妙饒益歡喜悅豫，是名自攝。普為眾生巧便說法，令得今世後世安樂，是名攝他。四者以是因緣，攝取一切平等善根，於未來世除障作證，所謂煩惱障及智惠障，是名智慧四功德力無餘無上。是名法力。

云何諸佛菩薩俱生力？性識宿命利益眾生，思惟長夜無間大苦，悉能堪忍饒益眾生，眾生愛樂其心隨喜。生兜率天隨壽命住，有三事勝蔽諸天人：一者天壽；二者天色；三者天名稱。生母胎時，奇特光明充滿世界，正知入胎、住胎、出胎。生墮地時，即行七步舉手而言：「吾當於世為無上尊。」天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，以天香花伎樂幢幡種種嚴飾而為供養，三十二相以自莊嚴。為最後身，諸魔怨惡所不能壞。坐佛樹下慈心伏魔，一一支節有那羅延力。從初弱年為童子時，一切術藝種種技能，自然巧便不從師受。坐于道場菩提樹下，無師自然成等正覺，梵王來下勸請說法。雷霆震擊發大音聲，不能動亂如來正受。惡獸親附隨順無畏，諸眾生類悉皆供養。如彼猨猴奉進香蜜，世尊哀受歡喜弄舞。神龍降雨洗浴其身，若出行時輒為止雨。菩薩如是坐佛樹下，樹為曲枝隨蔭其軀。成正覺已於六年中，天魔波旬恒求其短不能得便，常得正念平等安住。一切眾生，種種異知、種種異想、種種異覺，生住滅時念念悉知。如來以俱生力，示現色身及聖威儀攝取眾生。示現身故，狂者得正、逆胎得順、盲者得視、聾者得聽，令三毒者離欲怒癡。以如是比示現色身攝取眾生，是名示現俱生神力。威儀俱生力者，常右脇臥如師子王。草蓐不亂、風不動衣、行如師子、步若牛王，先舉右足次左足隨。行處平正無沙礫瓦石，行時安詳諸根寂靜。若入門時下門為高，食無完過口口無遺。如是無量未曾有事，當知皆是聖威儀所攝俱生神力。

云何諸佛菩薩不共聲聞辟支佛力？云何共力？不共力者，略說三種：一者細；二者分別；三者界。諸佛菩薩於無量無數阿僧祇眾生，以無量力方便利益，悉如實知，是名為細。一切種神通力、法力、俱生力滿足成就，是名分別。一切世界、一切眾生界，是彼力境界，是名為界。聲聞者，以二千世界內國土世界、眾生世界為神通境界。緣覺者，以三千世界為神通境界。何以故？彼自調伏故，非一切眾生，是故唯一三千世界以為境界。除此已，諸佛菩薩餘神力，是名共力。聲聞緣覺尚不能及菩薩神力，況復人天外道凡夫。菩薩有三種示現力：一者神足；二者示他心；三者教誡，此亦神通所攝。隨其所應，謂神足、他心智、漏盡智。

## 菩薩地持經卷第二