T01n0018_信佛功德經

大正藏第 01 冊 No. 0018 信佛功德經

No. 18 [No. 1(18)]

佛說信佛功德經

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

如是我聞：

一時，佛在阿拏迦城庵羅園中，與大眾俱。爾時，尊者舍利弗，食時著衣持缽，入阿拏迦城，于其城中，次第乞已，復還本處，收衣洗足，敷座而食。飯食訖已，往詣佛所，頭面禮足，於一面立，合掌向佛，而作是言：「世尊！我今于佛深起信心。何以故？謂佛神通最勝無比，所有過現未來沙門婆羅門等，尚無有能知佛神通，況復過者！豈能證於無上菩提？」

佛言：「善哉！善哉！舍利弗！汝能善說，甚深廣義，汝當受持于大眾中作師子吼，廣為宣說。」

舍利弗復白佛言：「世尊！我今于佛所起信心，乃為過去未來現在無有能者。亦無沙門婆羅門等，知于佛通、過於佛者，豈能證於無上菩提？」

佛告舍利弗：「于意云何？所有三世諸佛、如來、應供、正等正覺，具清凈戒、智慧解脫、神通妙行，我以通力皆悉了知；彼諸如來、應供、正等正覺亦復如是，知我所有具清凈戒、智慧解脫、神通妙行。舍利弗！汝勿謂今釋迦牟尼佛獨具此通。」

舍利弗言：「不也，世尊！我不作是言：『唯佛具此神通。』我知三世如來、應供、正等正覺，清凈戒法、智慧解脫、神通妙行皆悉同等。」

佛言：「舍利弗！如是，如是！所有三世諸佛、如來、正等正覺，皆悉具此神通等法。汝但為彼眾生，宣佈如是甚深之法，一心受持，于大眾中，作師子吼，而為廣說。」

舍利弗白佛言：「世尊！我佛宣說廣大甚深最勝妙法，乃至善不善業及諸緣生法，我皆如實一一了知。了一法已復修一法，修一法已覆滅一法，滅一法已復證一法。是故我今于佛起信，是真正等正覺。」

佛告舍利弗：「汝今往問餘人：『過去世中，可有沙門婆羅門而能了知真實通力等過佛者，乃至成佛菩提？』汝當往問，彼作何答？

「複次，舍利弗！汝復往彼問于餘人：『未來世中可有沙門婆羅門與佛等者，乃至成佛菩提？』汝當往問，彼作何答？

「複次，舍利弗！汝可往彼復問餘人：『現在世中可有沙門婆羅門與佛等者，乃至成佛菩提？』

「複次，舍利弗！又復往彼問于餘人：『所有過去未來現在世中，沙門婆羅門等歸依何人？』汝當往問，彼作何答？」

爾時，舍利弗白佛言：「世尊！是義不然。我從佛聞，記念受持，無有二佛並出於世。唯佛世尊是真正等正覺，是正遍知者，具足最上神通之力。世尊！我不見有沙門婆羅門而能知此通力，況復過於佛者，乃至成佛菩提。」

爾時舍利弗復白佛言：「我見世尊有種種最勝之法，最勝法者，謂佛世尊當說法時，所得善利，佛悉能知。若有沙門婆羅門等，住于山野樹下冢間及在空舍，入三摩地，斷諸煩惱、修習圓滿、增益善法、正心記念，又彼沙門婆羅門等，斷諸惡法，而修善法，乃至證得果位，如是等法，佛悉能知，是即名為佛最勝法。無有沙門婆羅門知此通力過於佛者，乃至成佛菩提。

「複次，我佛世尊具最勝法，謂佛世尊善能分別十二處法，及能為他廣大宣說，無有沙門婆羅門能了知此十二處法，及能分別

現代漢語譯本：

《佛說信佛功德經》

一時，佛在阿拏迦城的庵羅園中，與大眾在一起。當時，尊者舍利弗在吃飯的時候穿好衣服，拿著缽，進入阿拏迦城，在城中依次乞食完畢后，回到原來的地方，收好衣服，洗了腳，鋪好座位吃飯。吃完飯後，前往佛所在的地方，頭面頂禮佛足，在一旁站立，合掌向佛，說道：『世尊！我現在對佛生起深深的信心。為什麼呢？因為佛的神通最殊勝無比，所有過去、現在、未來的沙門、婆羅門等，尚且沒有能知道佛神通的，更何況超過佛的呢！怎麼可能證得無上菩提呢？』

佛說：『好啊！好啊！舍利弗！你能夠善說，意義深廣，你應該接受並持守，在大眾中作獅子吼，廣為宣說。』

舍利弗又對佛說：『世尊！我現在對佛所生起的信心，是因為過去、未來、現在都沒有能與佛相比的。也沒有沙門、婆羅門等，能知道佛的神通、超過佛的，怎麼可能證得無上菩提呢？』

佛告訴舍利弗：『你的意思如何？所有三世諸佛、如來、應供、正等正覺，具足清凈的戒律、智慧解脫、神通妙行，我以神通力都完全了知；那些如來、應供、正等正覺也同樣如此，知道我所具足的清凈戒律、智慧解脫、神通妙行。舍利弗！你不要認為只有現在的釋迦牟尼佛才具有這種神通。』

舍利弗說：『不是的，世尊！我不是說：『只有佛才具有這種神通。』我知道三世如來、應供、正等正覺，清凈的戒法、智慧解脫、神通妙行都是相同的。』

佛說：『舍利弗！是的，是的！所有三世諸佛、如來、正等正覺，都具足這種神通等法。你只要為那些眾生，宣說如此甚深的法，一心受持，在大眾中，作獅子吼，而為廣說。』

舍利弗對佛說：『世尊！我佛宣說廣大甚深最殊勝的妙法，乃至善與不善的業以及各種緣起法，我都如實一一了知。瞭解一個法后又修一個法，修一個法后又滅一個法，滅一個法后又證一個法。因此，我現在對佛生起信心，是真正等正覺。』

佛告訴舍利弗：『你現在去問其他人：『過去世中，可有沙門、婆羅門能夠了解真實神通力等超過佛的，乃至成就佛的菩提？』你應當去問，他們會如何回答？』

『其次，舍利弗！你再去問其他人：『未來世中可有沙門、婆羅門與佛相等，乃至成就佛的菩提？』你應當去問，他們會如何回答？』

『其次，舍利弗！你可以再去問其他人：『現在世中可有沙門、婆羅門與佛相等，乃至成就佛的菩提？』

『其次，舍利弗！你又去問其他人：『所有過去、未來、現在世中，沙門、婆羅門等歸依何人？』你應當去問，他們會如何回答？』

當時，舍利弗對佛說：『世尊！這個道理不是這樣的。我從佛那裡聽聞，記念受持，沒有兩尊佛同時出現在世上。只有佛世尊是真正等正覺，是正遍知者，具足最上神通之力。世尊！我沒有見到有沙門、婆羅門能夠知道這種神通力，更何況超過佛的，乃至成就佛的菩提。』

當時，舍利弗又對佛說：『我見到世尊有種種最殊勝的法，最殊勝的法是指佛世尊在說法時，所得到的善利，佛都能夠知道。如果有沙門、婆羅門等，住在山野、樹下、墳墓間以及空屋中，進入三摩地，斷除各種煩惱、修習圓滿、增益善法、正心記念，又那些沙門、婆羅門等，斷除各種惡法，而修習善法，乃至證得果位，像這樣的法，佛都能夠知道，這就是佛最殊勝的法。沒有沙門、婆羅門知道這種神通力超過佛的，乃至成就佛的菩提。』

『其次，我佛世尊具足最殊勝的法，是指佛世尊善於分別十二處法，並且能夠為他人廣為宣說，沒有沙門、婆羅門能夠了解這十二處法，並且能夠分別。』

English version:

The Sutra of the Merits of Faith in the Buddha

Thus have I heard:

At one time, the Buddha was in the Amra Garden in the city of Anaka, together with a large assembly. At that time, the Venerable Shariputra, at mealtime, put on his robes, took his bowl, and entered the city of Anaka. After begging for food in the city in due order, he returned to his original place, put away his robes, washed his feet, and spread out his seat to eat. After finishing his meal, he went to where the Buddha was, bowed his head to the Buddha's feet, stood to one side, joined his palms, and said to the Buddha: 'World Honored One! I now have deep faith in the Buddha. Why is that? Because the Buddha's spiritual powers are the most supreme and incomparable. All the Shramanas and Brahmins of the past, present, and future do not even have the ability to know the Buddha's spiritual powers, let alone surpass them! How could they possibly attain unsurpassed Bodhi?'

The Buddha said: 'Excellent! Excellent! Shariputra! You are able to speak well, with profound and extensive meaning. You should accept and uphold this, and roar like a lion in the assembly, and widely proclaim it.'

Shariputra again said to the Buddha: 'World Honored One! The faith that I now have in the Buddha is because there is no one in the past, future, or present who can compare to the Buddha. There are also no Shramanas or Brahmins who know the Buddha's spiritual powers or surpass the Buddha. How could they possibly attain unsurpassed Bodhi?'

The Buddha told Shariputra: 'What do you think? All the Buddhas, Tathagatas, Arhats, and Samyak-sambuddhas of the three times, who possess pure precepts, wisdom, liberation, and wondrous spiritual practices, I know them all through my spiritual powers. Those Tathagatas, Arhats, and Samyak-sambuddhas are also the same, knowing all my pure precepts, wisdom, liberation, and wondrous spiritual practices. Shariputra! Do not think that only the present Shakyamuni Buddha possesses these spiritual powers.'

Shariputra said: 'No, World Honored One! I do not say: 'Only the Buddha possesses these spiritual powers.' I know that the pure precepts, wisdom, liberation, and wondrous spiritual practices of the Tathagatas, Arhats, and Samyak-sambuddhas of the three times are all the same.'

The Buddha said: 'Shariputra! It is so, it is so! All the Buddhas, Tathagatas, and Samyak-sambuddhas of the three times all possess these spiritual powers and other qualities. You should just proclaim such profound teachings to those beings, wholeheartedly accept and uphold them, roar like a lion in the assembly, and widely explain them.'

Shariputra said to the Buddha: 'World Honored One! My Buddha proclaims the vast, profound, and most supreme wonderful Dharma, even the good and bad karmas and all the conditioned dharmas. I understand them all truthfully, one by one. After understanding one dharma, I cultivate another dharma. After cultivating one dharma, I extinguish another dharma. After extinguishing one dharma, I realize another dharma. Therefore, I now have faith in the Buddha, who is the truly and rightly enlightened one.'

The Buddha told Shariputra: 'Now go and ask others: 'In the past, were there any Shramanas or Brahmins who could understand the true spiritual powers and surpass the Buddha, and even attain the Bodhi of a Buddha?' You should go and ask, what will they answer?'

'Furthermore, Shariputra! Go and ask others: 'In the future, will there be any Shramanas or Brahmins who are equal to the Buddha, and even attain the Bodhi of a Buddha?' You should go and ask, what will they answer?'

'Furthermore, Shariputra! You can go and ask others: 'In the present, are there any Shramanas or Brahmins who are equal to the Buddha, and even attain the Bodhi of a Buddha?'

'Furthermore, Shariputra! Go and ask others: 'In all the past, future, and present, to whom do the Shramanas and Brahmins take refuge?' You should go and ask, what will they answer?'

At that time, Shariputra said to the Buddha: 'World Honored One! This is not the case. I have heard from the Buddha, remembered, and upheld that there are no two Buddhas appearing in the world at the same time. Only the Buddha, the World Honored One, is the truly and rightly enlightened one, the one who knows all, possessing the most supreme spiritual powers. World Honored One! I have not seen any Shramana or Brahmin who can know these spiritual powers, let alone surpass the Buddha, and even attain the Bodhi of a Buddha.'

At that time, Shariputra again said to the Buddha: 'I see that the World Honored One has all kinds of most supreme dharmas. The most supreme dharmas refer to the good benefits that the Buddha, the World Honored One, obtains when teaching the Dharma, which the Buddha is able to know. If there are Shramanas or Brahmins who dwell in the mountains, fields, under trees, in graveyards, or in empty houses, enter Samadhi, cut off all afflictions, cultivate to perfection, increase good dharmas, and have right mindfulness, and those Shramanas and Brahmins cut off all evil dharmas and cultivate good dharmas, and even attain the fruit of realization, the Buddha is able to know all these dharmas. This is called the most supreme dharma of the Buddha. There are no Shramanas or Brahmins who know these spiritual powers that surpass the Buddha, and even attain the Bodhi of a Buddha.'

'Furthermore, my Buddha, the World Honored One, possesses the most supreme dharmas, which means that the Buddha, the World Honored One, is skilled in distinguishing the twelve bases of dharmas and is able to widely proclaim them to others. There are no Shramanas or Brahmins who can understand these twelve bases of dharmas and are able to distinguish them.'

。十二處者，所謂眼處色處、耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處。如是等法，唯佛世尊，悉能了知，是即名為佛最勝法，無有沙門婆羅門等過於佛者，乃至成佛菩提。

「複次，我佛世尊有最勝法，謂佛世尊善能了知補特伽羅法理，及為他說，無有沙門婆羅門等知如是法，及為他說。補特伽羅法者，而有七種，所謂隨信行、隨法行、信解、見至、身證、慧解脫、俱解脫。如是七種補特伽羅最上之法，唯佛世尊悉能了知，是即名為佛最勝法。

「複次，我佛世尊有最勝法，謂佛世尊出真實語無有虛妄，亦無綺語而不兩舌。所出言辭是真大利，是最勝法，有因有緣，能于大眾中，出微妙音說甚深義，如是最上真實之法，唯佛世尊悉能了知，是即名為佛最勝法。

「複次，我佛世尊有最勝法，謂佛世尊以三摩缽底，觀有漏身不凈可惡，所謂身份上下發、毛、爪、齒、皮、肉、筋、骨，如是等種種不凈之物，充滿其身。佛悉能知，是不究竟，是可厭離，此名第一三摩缽底。

「複次，世尊！若有沙門婆羅門等，于身上下所有皮、肉、骨、髓諸臭穢等有漏不凈，能以智慧如實觀者，是為第二三摩缽底。

「複次，世尊！若有沙門，以智慧觀有漏身，盡此一世而不究竟。若能如是觀者，是為第三三摩缽底。

「複次，世尊！若有沙門，能以智慧觀有漏身，今世不究竟，乃至後世亦不究竟。若能如是觀者，是為第四三摩缽底。

「複次，世尊！若有沙門，能以智慧，如前觀察有漏之身，今世後世，皆不究竟，乃至後後世亦不究竟，不凈可惡。若能如是觀者，是為第五三摩缽底。

「複次，世尊！如是有漏不凈，不究竟法，唯佛世尊，以清凈天眼過於肉眼，悉見眾生生、滅、好、丑、善趣、惡趣，乃至生於天界，皆如實知，是即名為佛最勝法。

「複次，我佛世尊有最上勝法，謂世尊說法時，若有沙門婆羅門歸向聽受，求寂靜者，彼皆依止七覺分。七覺分者，謂擇法覺分、精進覺分、喜覺分、輕安覺分、舍覺分、念覺分、定覺分。如是七法，唯佛世尊悉能了知，是即名為佛最勝法。

「複次，我佛世尊有最勝法，謂善分別四正勤法。四正勤者，謂已作惡令斷、未作惡令止、已作善令增長、未作善令發生。如是等法，于天上人間，廣大宣說，而作利益，是即名為佛最勝法。

「複次，我佛世尊有最勝法，謂佛世尊能以正智現大神通。其神通者，謂從一現多、攝多為一，或現空無所有、或現城隍山石隨身而去、或現從地以手捫摸虛空乃至梵界、或現履水如地、或現空中跏趺而坐、或現行相，譬如日月行於虛空，如是神通，若有沙門婆羅門等，見此通力，生不信者，我說彼等皆是愚迷凡夫，彼非聖者，彼不具通，不求正覺，亦不樂求寂靜涅槃。而此通力，是即名為佛最勝法。

「複次，世尊！世間所欲，喜色、善色等，有所求者，如來為彼眾生，隨根而行，是即名為如來神通。

「複次，世尊！世間所有喜不喜色、善不善色，彼二俱離舍而不住，善知宿命，是即名為如來神通。

「複次，世尊！色中見色，是即名為如來神通。

「複次，世尊！內無色想，見諸外色，是即名為如來神通。

「複次，世尊！身善解脫，證得行住，是即名為如來神通

現代漢語譯本：十二處指的是眼處和色處、耳處和聲處、鼻處和香處、舌處和味處、身處和觸處、意處和法處。這些法，只有佛世尊才能完全瞭解，這被稱為佛的最殊勝之法，沒有任何沙門或婆羅門能超越佛，直到成就佛的菩提。

再者，我佛世尊有最殊勝之法，即佛世尊善於瞭解補特伽羅（人）的法理，併爲他人宣說，沒有任何沙門或婆羅門能瞭解這樣的法，併爲他人宣說。補特伽羅的法有七種，即隨信行、隨法行、信解、見至、身證、慧解脫、俱解脫。這七種補特伽羅最上的法，只有佛世尊才能完全瞭解，這被稱為佛的最殊勝之法。

再者，我佛世尊有最殊勝之法，即佛世尊說真實語，沒有虛妄，也沒有綺語和兩舌。所說的話語真實且有大利益，是最殊勝之法，有因有緣，能在眾人中，發出微妙的聲音，宣說甚深的道理，這樣最真實之法，只有佛世尊才能完全瞭解，這被稱為佛的最殊勝之法。

再者，我佛世尊有最殊勝之法，即佛世尊以三摩缽底（禪定），觀察有漏之身是不凈可厭的，包括身體的各個部分，如頭髮、毛髮、指甲、牙齒、面板、肌肉、筋、骨等，這些種種不凈之物充滿了身體。佛完全瞭解這些是不究竟的，是應該厭離的，這稱為第一三摩缽底。

再者，世尊！如果有沙門或婆羅門等，對於身上下所有的面板、肌肉、骨髓等臭穢的有漏不凈，能以智慧如實觀察，這是第二三摩缽底。

再者，世尊！如果有沙門，以智慧觀察有漏之身，盡此一生都不究竟。如果能這樣觀察，這是第三三摩缽底。

再者，世尊！如果有沙門，能以智慧觀察有漏之身，今生不究竟，乃至來世也不究竟。如果能這樣觀察，這是第四三摩缽底。

再者，世尊！如果有沙門，能以智慧，如前觀察有漏之身，今生來世，都不究竟，乃至後後世也不究竟，不凈可厭。如果能這樣觀察，這是第五三摩缽底。

再者，世尊！像這樣有漏不凈，不究竟的法，只有佛世尊，以清凈的天眼超越肉眼，能完全看到眾生的生、滅、好、丑、善趣、惡趣，乃至生於天界，都能如實知道，這被稱為佛的最殊勝之法。

再者，我佛世尊有最上殊勝之法，即世尊說法時，如果有沙門或婆羅門歸向聽受，尋求寂靜，他們都會依止七覺分。七覺分是：擇法覺分、精進覺分、喜覺分、輕安覺分、舍覺分、念覺分、定覺分。這七種法，只有佛世尊才能完全瞭解，這被稱為佛的最殊勝之法。

再者，我佛世尊有最殊勝之法，即善於分別四正勤法。四正勤是：已作的惡令斷除、未作的惡令停止、已作的善令增長、未作的善令發生。這些法，在天上人間，廣泛宣說，並帶來利益，這被稱為佛的最殊勝之法。

再者，我佛世尊有最殊勝之法，即佛世尊能以正智展現大神通。神通包括：從一現多、攝多為一，或顯現空無所有，或顯現城墻山石隨身而去，或顯現從地上用手觸控虛空乃至梵界，或顯現履水如地，或顯現在空中跏趺而坐，或顯現行走，如同日月在虛空中執行。如果沙門或婆羅門等，見到這種神通力，卻不相信，我說他們都是愚迷的凡夫，他們不是聖者，他們不具備神通，不尋求正覺，也不樂於尋求寂靜涅槃。而這種神通力，被稱為佛的最殊勝之法。

再者，世尊！世間所欲，喜愛的顏色、美好的顏色等，有所求的人，如來會為這些眾生，隨其根性而行，這被稱為如來的神通。

再者，世尊！世間所有喜不喜的顏色、善不善的顏色，如來都能捨棄這兩種，而不執著，並且善知宿命，這被稱為如來的神通。

再者，世尊！在色中見到色，這被稱為如來的神通。

再者，世尊！內心沒有色想，卻能見到外在的顏色，這被稱為如來的神通。

再者，世尊！身體得到解脫，證得行住，這被稱為如來的神通。

English version: The twelve sense bases are the eye and form, ear and sound, nose and smell, tongue and taste, body and touch, and mind and mental objects. These dharmas are fully understood only by the Buddha, the World Honored One. This is called the most excellent dharma of the Buddha. No śramaṇa or Brahmin can surpass the Buddha, even until the attainment of Buddhahood.

Furthermore, my Buddha, the World Honored One, has the most excellent dharma, which is that the Buddha, the World Honored One, is skilled in understanding the principles of the dharma of individuals (pudgalas) and teaches them to others. No śramaṇa or Brahmin knows such dharmas and teaches them to others. The dharmas of individuals are sevenfold: those who follow faith, those who follow dharma, those who have faith-understanding, those who have attained the vision, those who have attained bodily realization, those who have attained liberation through wisdom, and those who have attained liberation in both ways. These seven most excellent dharmas of individuals are fully understood only by the Buddha, the World Honored One. This is called the most excellent dharma of the Buddha.

Furthermore, my Buddha, the World Honored One, has the most excellent dharma, which is that the Buddha, the World Honored One, speaks truthfully, without falsehood, without frivolous speech, and without divisive speech. The words spoken are true and greatly beneficial. This is the most excellent dharma, with causes and conditions. In the midst of the assembly, the Buddha can utter subtle sounds and expound profound meanings. Such most true dharmas are fully understood only by the Buddha, the World Honored One. This is called the most excellent dharma of the Buddha.

Furthermore, my Buddha, the World Honored One, has the most excellent dharma, which is that the Buddha, the World Honored One, through samāpatti (meditative absorption), observes the defiled body as impure and repulsive. This includes the various parts of the body, such as hair, body hair, nails, teeth, skin, flesh, tendons, and bones. These various impure things fill the body. The Buddha fully understands that these are not ultimate and should be renounced. This is called the first samāpatti.

Furthermore, World Honored One, if there are śramaṇas or Brahmins who, regarding the defiled impurities of the skin, flesh, bones, marrow, and other foul substances of the body, can observe them with wisdom as they truly are, this is the second samāpatti.

Furthermore, World Honored One, if there are śramaṇas who, with wisdom, observe the defiled body, and that it is not ultimate in this lifetime, if they can observe in this way, this is the third samāpatti.

Furthermore, World Honored One, if there are śramaṇas who, with wisdom, observe the defiled body, and that it is not ultimate in this lifetime, nor in the next, if they can observe in this way, this is the fourth samāpatti.

Furthermore, World Honored One, if there are śramaṇas who, with wisdom, observe the defiled body as before, and that it is not ultimate in this lifetime or the next, nor in subsequent lifetimes, and that it is impure and repulsive, if they can observe in this way, this is the fifth samāpatti.

Furthermore, World Honored One, such defiled, impure, and non-ultimate dharmas are fully seen only by the Buddha, the World Honored One, with pure divine eyes that surpass the physical eyes. The Buddha sees all beings' births, deaths, good, bad, good destinies, bad destinies, and even births in the heavens, and knows them as they truly are. This is called the most excellent dharma of the Buddha.

Furthermore, my Buddha, the World Honored One, has the most supreme and excellent dharma, which is that when the World Honored One teaches the dharma, if there are śramaṇas or Brahmins who turn to listen and seek tranquility, they all rely on the seven factors of enlightenment. The seven factors of enlightenment are: the factor of discrimination of dharmas, the factor of vigor, the factor of joy, the factor of tranquility, the factor of equanimity, the factor of mindfulness, and the factor of concentration. These seven dharmas are fully understood only by the Buddha, the World Honored One. This is called the most excellent dharma of the Buddha.

Furthermore, my Buddha, the World Honored One, has the most excellent dharma, which is the ability to skillfully distinguish the four right efforts. The four right efforts are: to abandon evil that has already arisen, to prevent evil that has not yet arisen, to increase good that has already arisen, and to generate good that has not yet arisen. These dharmas are widely proclaimed in the heavens and among humans, bringing benefit. This is called the most excellent dharma of the Buddha.

Furthermore, my Buddha, the World Honored One, has the most excellent dharma, which is that the Buddha, the World Honored One, can manifest great supernormal powers through right wisdom. These supernormal powers include: manifesting one as many, gathering many into one, manifesting emptiness, manifesting city walls and mountains moving with the body, manifesting touching the sky from the earth with the hand, even reaching the Brahma realm, manifesting walking on water as if on land, manifesting sitting cross-legged in the air, and manifesting movement like the sun and moon moving in the sky. If there are śramaṇas or Brahmins who see these powers and do not believe, I say that they are foolish and deluded ordinary people. They are not sages, they do not possess supernormal powers, they do not seek enlightenment, and they do not delight in seeking tranquil nirvana. These supernormal powers are called the most excellent dharma of the Buddha.

Furthermore, World Honored One, those in the world who desire, who seek pleasing colors, good colors, etc., the Tathagata acts according to their faculties. This is called the supernormal power of the Tathagata.

Furthermore, World Honored One, the Tathagata abandons both pleasing and displeasing colors, good and bad colors, without dwelling on either, and has knowledge of past lives. This is called the supernormal power of the Tathagata.

Furthermore, World Honored One, seeing form within form, this is called the supernormal power of the Tathagata.

Furthermore, World Honored One, without internal perception of form, seeing external forms, this is called the supernormal power of the Tathagata.

Furthermore, World Honored One, the body is well liberated, attaining the state of walking and standing, this is called the supernormal power of the Tathagata.

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「複次，世尊！空無邊處，決定證得，是即名為如來神通。

「複次，世尊！識無邊處，決定證得，是即名為如來神通。

「複次，世尊！無所有處，決定證得，是即名為如來神通。

「複次，世尊！非想非非想處，決定證得，是即名為如來神通。

「複次，世尊！了知受想，受想滅已，是即名為如來神通。如是等最勝神通境界，唯佛世尊悉能了知，是即名為佛神通力。

「複次，我佛世尊有最勝法，謂沙門婆羅門等，所有過去一生多生所作因緣果報思念等事，乃至壽量，我于俱胝歲數而不能知。唯佛世尊！知彼沙門婆羅門於過去時中處處所止，或色界中、或無色界中、或有想處、或無想處、或非有想非無想處，彼種種所作因緣果報等事，悉能了知，是即名為佛最勝法。

「複次，我佛世尊有最勝法，謂世尊說法時，皆如實說。或有沙門、婆羅門等，以愚癡故，生彼此意，起疑惑心，謂佛說法，皆以事相言說，所說之法，三世同說，若近若遠，及心意法，亦如是說，彼所說法，皆不如實。作是疑者，佛悉能知，是則名為佛最勝法。

「複次，我佛世尊說法時，若有沙門、婆羅門自不生疑，后聞人言：『佛所說法皆不如實。』聞是言已，便復起疑，亦謂世尊以事相言說，起是謗者，佛亦能知，是即名為佛最勝法。

「複次，我佛世尊說法時，若沙門婆羅門等，本不生疑，不謂世尊事相言說，后聞人言，隨彼生疑，而復告語他人，令他亦生疑惑，由疑惑故，生彼此意，作如是言，此事如前，皆非真實，此是眾生種種異心。佛于如是，皆悉了知，是即名為佛最勝法。

「複次，我佛世尊，見有沙門在三摩地無疑無說，佛悉能知彼之行愿。又復或見沙門從定而出，佛亦能知，彼所有事及有疑惑故彼出定，如是疑惑佛皆決了，是即名為佛最勝法。

「複次，我佛世尊有最勝法，謂佛世尊善能了知諸不究竟法。若有沙門婆羅門，在於山中，住等引心，以自通力，知二十增減劫事，彼作是念：『我於過去世中，所有增減劫事，我悉能知。』世尊！彼沙門婆羅門，而於未來及今現在增減等事，而不能知。唯佛世尊具知三世增減等事，是名了知第一不究竟法。

「複次，世尊！若有沙門婆羅門等，止於深山，住等引心，以自通力，知四十增減劫事。彼作是念：『未來世中，所有增減，我已悉知。』世尊！彼沙門婆羅門，而不知彼過去現在增減劫事。唯佛世尊，具知三世，是名了知第二不究竟法。

「複次，世尊！若有沙門婆羅門等，在於深山，住等引心，以自通力，知八十增減劫事。彼作是念：『所有過去未來增減等事，我悉能知。』世尊！彼沙門婆羅門，唯今現世所有邊際，而不能知。唯佛世尊一一了知三世邊際，是即名爲了知第三不究竟法。如是世尊以清凈天眼過於肉眼，悉見眾生生滅之法，乃至生於天界，是即名為佛最勝法。

「複次，我佛世尊有最勝法，謂佛世尊以調伏法，了知諸補特伽羅心所樂法，隨應為說。是補特伽羅，既了知已，如理修行，斷三煩惱，不久證於須陀洹果，逆生死流，七往天上，七來人間，盡苦邊際，如是世尊皆悉了知。又復世尊！知彼補特伽羅意樂之法，如理修行，斷三煩惱，及斷貪瞋癡，不久證於斯陀含果，一來人間，盡苦邊際，如是世尊悉皆了知