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大寶積經卷第十四
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西晉三藏竺法護譯
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密跡金剛力士會第三之七
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爾時密跡金剛力士。謂賢者大目揵連。耆年
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目連。世尊所歎神足第一。仁且從地舉是金
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剛。時大目連前舉金剛。以無極力。以四大海
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水上沃日。其勢又牽曾到野馬世界。無所不
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至。道力顯變。奮其神足而欲移之。此三千大
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千世界震動上下。而不能搖金剛大如毛髮。
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時大目連怪未曾有。投佛足下。白世尊曰。唯
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願大聖。歎我於聲聞中神足第一。自試神
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足。動是三千大千世界。如挑小缽舉擲他方
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佛土。我身開化降伏難頭和難龍王。能食大
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 如須彌山。不能動是小金剛乎。發意之頃
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捉牽日月。使止不行以手摩之。不能動是小
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金剛杵大如毛髮。有何意也。將無我身失神
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足力也。佛言目連。不失神足。又目揵連。菩薩
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神足威力所感。一切聲聞及與緣覺所不能
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逮也。假使恒河沙等諸佛世界諸須彌山。合
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成一須彌。尚可震動。不可動是金剛杵也。菩
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薩威神所建立行。不可思議巍巍如是。
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爾時賢者大目揵連。得未曾有。口自宣言難
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及。大聖。菩薩大士威力所致。是密跡金剛力
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士承於金剛杵乎。又此密跡今所有力。父母
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遺體之力也為神足力乎。佛言。父母遺體之
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力也。假使菩薩行神足力普能示現。悉達天
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上世間。佛告密跡金剛力士言。卿自舉是金
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剛。於時密跡動三千大千世界。以己右手舉
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取金剛。投于虛空。在於虛空七反迴旋。還立
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密跡力士右手而住。彼時諸來一切眾會得
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未曾有。咸悉叉手自歸禮之。異口同音各自
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說言。難及難及。密跡金剛力士。其力甚妙乃
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如是乎。使諸眾生得斯大力無窮之勢也。於
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是王阿闍世前白佛言。菩薩有幾法行。逮如
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是力無極之勢。佛言。菩薩有十大法。逮如是
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象無極大力。何謂為十。一曰寧棄身命勤受
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正法二曰未曾自大謙恪下意禮敬眾生。三
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曰見於剛強難化眾生立之忍辱。四曰見飢
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饉人以好美膳而充施之。五曰睹諸恐懼勸
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慰安之。六曰若有眾生得於重疾療以良藥。
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七曰若有羸劣人所輕慢。敬念戀之令無忽
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易者八曰以淨泥水塗如來廟補其虧缺。九
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曰見孤苦人貧匱困厄常負重檐。使去其難極
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重之殃。十曰若有無護無所歸依常將濟之。
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所語如言而不變失。是為十事法。王復問佛
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言。菩薩仁和為有幾法。往反周旋常存和雅
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不興麤心。佛言。菩薩仁和有八事法。何謂為
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八。一曰志性質直而無諛諂。二曰性行和雅
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常無佞偽。三曰心存淳熟永無虛妄。四曰心
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行堅要亦無羸劣。五曰無迷惑志存於仁和。
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六曰為世眾祐受異德行。七曰心行了達而
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無所著。八曰思惟罪福心無所念。是為八事。
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佛言。復有四事法。志性淳熟往來周旋。何謂
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為四。一曰在於人間為轉輪聖王。逮見諸佛
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興不捨道心。二曰在於天上作天帝釋諸天
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中天。常見諸佛不違經道。三曰若在梵天王
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而得自在。殖於道業不壞道心。四曰而常生
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在清淨佛土。面見諸佛世尊說法。是為四事。
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王阿闍世復問佛言。何謂信坐。佛言。大王。善
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友所坐。又復問佛。施何所坐。佛言。大王。布
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施處在。大富饒財多寶。其持戒者得生天上。
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坐其忍辱者。面色淨悅常得端正。其精進者。
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勤修通達與眾超異。其禪思者。常得寂定諸
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根不亂。其智慧者。斷諸塵勞眾垢之患。其博
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聞者。得生大智。若每事問決眾狐疑。令無餘
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結。其勤學者。合集入道無上正真。其察無常
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無我寂然。所存坐處消除顛倒是為信坐。又
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問順時之念。為何所坐。佛言。大王。觀無常苦
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寂。坐在正見。不隨邪業身心清淨。坐在禪思。
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興發神通。又問。道在何所。答曰。存坐無脫。
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成於道果無三界難。又問。無脫坐在何所。答
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曰。其無脫者。坐在解脫生死眾患。又問。佛興
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何坐。答曰。坐在所習三十七道品之法。無所
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破壞。轉於法輪。而不斷絕三寶之教。又問。誰
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興佛乎。答曰。大王。能興篤信了本無者也。又
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問。誰興篤信乎。答曰。若有能發菩薩心者也。
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又問。誰發菩薩心乎。答曰。其有志性定不亂
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者也。又問。誰有志性定不亂乎。答曰。其行大
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哀未曾絕者也。又問。誰不絕大哀乎。答曰。其
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不棄捨一切眾生者也。又問。誰不捨眾生乎。
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答曰。其安己身并安一切者也。又問。誰安
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己身并及一切眾生乎。答曰。其興隆道不斷
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三寶者也。又問。誰不斷三寶乎。答曰。棄於塵
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勞乃不斷三寶也。王阿闍世前白佛言。至未
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曾有世尊。如來班宣入於法律。如來布教所
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可宣法。至於柔順。棄乎斷滅有常之業。而不
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忘失報應之果。入於所造立行無所亂。無善
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不惡。淨不淨業。勤修果實無所違失。唯然
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世尊。誰入是願決眾狐疑。順於如來正真法
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教。誰聞是法而發猶豫。唯有宿世不殖德本
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者也。隨於惡友。不信誹謗。我等世尊。前世宿
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命曾殖德本。非無功福。吾今蒙聽所聞正法。
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欲報恩養至意不能。諸佛世尊文殊師利慈
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德。乃為我等決眾狐疑。顯大光明。世尊善言
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具悉梵行。至善親友。得大人慈。上友黨故。
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於是寂意菩薩前問密跡金剛力士曰。仁以
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為建立是經法。於將來世流布一切。答曰。建
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立是經典要。最於末世如來滅度之後。普布
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天下閻浮利地。令諸法師正士之等靡不蒙
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燿。密跡復曰。今族姓子。佛以建立是經典
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要。諸佛皆護。所以者何。其能護者則善學法。
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不生文字言辭不盡。無能中斷。又族姓子。如
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來至真不廢諸法。所以者何。彼無所生。其無
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所生則無所壞。以是之故。如來言曰。如來興
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出為無所生。如來所住立於法界。法住如法。
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有佛無佛。佛法常住如故。以如是住。十二
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緣起為不錯勃。不亂緣起。不亂正法。又察其
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法常無言說。故曰正法以無言說。寂意問曰。
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密跡。其護正法被弘誓鎧。以是被鎧。又問寂
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意。被弘誓鎧將護正法。不亂諸法。不以是法。
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所以者何。是正法者。一切諸法悉無所亂。彼
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護正法。又問。何謂亂於正法。答曰。依倚恐畏
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為成迷亂。又族姓子。究竟無亂。謂義亂。爾
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乃名曰將護正法。又問密跡金剛力士。寧有
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方便。一切世亂因護正法乎。曰族姓子。因亂
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將護。所以者何。其以因世。倚於邪疑六十二
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見故。菩薩所行以空為本。是故與世一切為
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亂。又族姓子。其世俗者。以諸計有常。立倚吾
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我以為淨安。菩薩常了無常苦空非身之法。
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是故名曰與世共諍隨世沒流。菩薩方便逆
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流盡源。反生死流現在重世。菩薩敬重積功
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累德。以是之故與世諍亂。世人依倚陰衰諸
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入十八諸種。行菩薩業心無所著。是故與世
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而諍亂矣。所以者何。不同塵故。以故寂意。
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菩薩將護一切正法。便與世諍。又問密跡。行
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者云何護於正法乎。答曰。族姓子。以受正法
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而護己身。亦護眾生人壽命形。護一切法為
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無所護。又問。云何受之。答曰寂然吾我。眾
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生惔怕。眾生已寂三世便默。三世已默佛法
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便默。佛法已默佛土便寂。佛土已寂諸法便
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寂。其於諸法無所歸趣。是則名曰將護正法。
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爾時世尊。歎密跡金剛力士曰。善哉善哉。是
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則名曰將護正法。其護諸法。為無所護。無所
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忘失。又護正法者。斯受一切。於一切想而無
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妄想。已無有想。於諸妄想無行放逸。是則
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名曰於諸一切法而無放逸。乃名道法。
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爾時會中有一天子。名曰賢王。前白佛言。唯
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然世尊。諸佛言辭甚為寂然。其見者何所是
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也。佛言。言辭正教寂然之義。一切所樂行
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寂然耳。彼以加忍。已能加忍故能然熾。已能
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然熾故曰晃曜。已能晃曜故曰寂然成為惔
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怕。則是如來將護正法。是乃名曰諸如來眾
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總持。佛道所持如是。若不持法。又不捨法。宣
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如是行。說如是證答賢王天子時。具足千比
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丘漏盡意解。千天子遠塵離垢諸法眼生。於
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時寂意菩薩謂賢王天子言。從何所得此辯
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才也。天子答曰。若能斷除一切罣礙。悉無所
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得。得第一義者。因無所倚。是曰辯才。自了
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解之。神識不轉。不經他識。亦無所立。乃曰辯
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才。其意不逸。遊在所著。若能奉行無所著法。
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乃逮此辯。若以思惟一切諸法。往反示現皆
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當知之。神識信休乃逮辯才。是族姓子。如是
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行者逮致辯才。其無所住無有應行。度于流
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波四瀆之難。其無所生無所起者。亦無所滅。
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無能滅者乃曰為度逮辯才耳。
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爾時寂意菩薩前白佛言。是賢王菩薩。從何
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所來至於此土乎。乃有斯辯。佛言。從阿 佛
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土而來。沒彼生此妙樂世界。舉欲得見聞如
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來祕要所演經典。寂意當知。是賢王天子逮
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入法室總持其心。若一劫若復過一劫宣其
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功德。而不可盡辯才之際。又問佛言。何謂法
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室總持乎。是天子令所逮致遵法也。佛言。族
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姓子。所云得至逮法室總持者。入於聰慧文
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字無盡。一切諸法皆入此室。於一切法悉無
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所作。解了法室奉行法室。於諸文字。宣以音
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響口之所說。作屋舍事。不舍事。亦不知之。
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宣布一切音響之事。是則名曰入於法室總
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持之業。又寂意。法所可入者。又復諸法而不
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可得。所可曰入。所出智慧其文字者。無所從
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來。入於內室。又其文字不現內室。亦不現出。
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又無所向。亦無方面。又其文字展轉所湊。亦
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不想念。字不順法亦無非法無斯想念。其文
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字者悉無有說。亦無非說。亦無增損。又文字
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者。不見有起。無所滅者。無作文字。亦無所
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失。又復寂意。若如文字文字之數。心數亦然。
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一切如是諸法之數。有所歸趣。若諸法數彼
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則無數。所以者何。不歸法數無有數者乃曰
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法數。以隨法數。如是乃曰入於法室。不入過
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去。入於不生無所起法。其無所生以無所
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起。何所入乎。以無所入。若有入是諸所數者。
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如是如是。乃能逮於法門。自睹本無。便得安
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住。入於法室總持之業。入眾生心。以入眾生
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心隨眾生心。應當度者而為說法。若受總持
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乃曰寂意。寂意。菩薩心以離垢。其心清淨嚴
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和甚明。其性超越所住安詳。智慧無失所願
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堅固。所當度者魔不能壞。諸外異業無不摧
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伏。降消塵勞除諸怨賊。其身力盛心無怯弱。
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辯才無盡所說無量。所歸無限。慧無罣礙入
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乎覺意。其明甚遠。班宣深妙真正之辭。其
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所博聞猶如江海。斯三昧定。如須彌山處在
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大海。在於大眾若如師子。不倚俗法。猶若
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蓮花不著塵水。無所憎愛心。若如地百穀草
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木因其得生萬民得安。洗淨眾塵若如清水。
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開化眾生。燒眾毒難。譬如火熾燃諸草木。
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普誨眾生。猶如大風靡所不吹。行平等心。若
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月盛滿照於星宿。消婬怒癡。譬如日光照於
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眾冥。伏心意識。譬如勇將摧折嚴敵。調和其
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心猶如龍王。淳熟隨時。譬如淳陰雷震乃雨。
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菩薩如是調和其心。敷演法雨潤澤三界。宣
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甘露水淨除心穢。若如天雨洗諸風塵。療治
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眾疾婬怒癡病。若如良醫治眾人病。志存無
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為奉行正法。則是法王君訓十方。亦如國王
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治於萬民。護化一切生老病死。猶如四天王
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君四天下。猶天帝釋處忉利宮主誘教天人。
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菩薩如是。在於欲界化眾生類。色聲香味細
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滑之法。淨如明珠。能伏心意而得自在。若如
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梵王主於天民。其心清淨無所倚著。譬如飛
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鳥飛行虛空無所觸礙。御安其行。猶如鹿王
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從眾群屬。敬承法教愛於真行。如母戀子令
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得安隱。曉諸妓術。猶如嚴父化導子孫。聞
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趣諸法。如息意王德自莊嚴。以三十二福相
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交飾。用八十好若干品媚。一切世間所共戴
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仰。不為邪見而被繫縛。具足七財無貧匱業。
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為十方佛所見擁護。諸明智者所見諮嗟。總
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達眾黨所共歎譽。及上諸天所見守養。諸善
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親友所念攝救。於眾講法最為上選。具六神
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通而得自在。又普遍入眾生性行。而遍周入
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一切諸根。班宣經典未曾懈厭。永不志慕於
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諸利養。樂布法訓不以吝惜。其志清淨無所
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犯負。忍辱解明無所越失。所作事業能令究
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竟。清淨精進心性安和。一心清淨蠲除諸垢。
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覺意坦然。智慧清淨。修四梵行而無放逸。以
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成度世禪定三昧至於正受。逮於無上菩薩
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道佛道。普能成就。所當行業不中懈止。至阿
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惟顏是為寂意。菩薩大士入於法空逮得總
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持。功勳無量巍巍如是。寂意當知。假使菩薩
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住在世間。不修餘事。於百千歲。諮嗟難宣其
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總持行諸菩薩眾。不能窮盡總持行諸菩薩
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德。
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爾時寂意菩薩謂賢王天子曰。仁者。大利無
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極善慶。今者如來相歎譽德。光光如是。天子
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答曰。又族姓子。於此諸法無真究竟可得處
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所也。諮嗟功勳。又族姓子。其無色無有像無
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形貌。如是行者諮嗟功勳。無能暢盡。於是賢
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王天子前白佛言。一切諸法不可受取。亦無
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吾我而無所屬。以是之故不可授人。亦不可
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奪。唯然大聖。若使有人修行樂是。當行平
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等。若勤奉行修平等訓。訢逮法門。猶如世
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尊。現此大地土在水上。水在風上。假使地種
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斯土處所周布天下。設使有人穿鑿其地。出
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去塵土。極其功力乃致水耳。不置遠去。以
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水給渴。如來聖慧普入一切眾生性行。如來
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脫者。隨向法門而修精進。從是方便致大慧
|
光。其精進者不見侵欺。猶如去土穿地大深
|
因得其水。若復有人於如來世奉行精進。
|
是興大慧光明。是故世尊。若族姓子及族
|
姓女。欲求佛道常行精進。以何精進。當以用
|
是於諸法門。而詣法門。猶如世尊。從生而
|
盲。又其男子初不見色。假使有人不行精進。
|
則名愚闇盲冥之侶。不見諸法所生本末。猶
|
如世尊。有目之士蒙光有見。不有光出冥夜
|
無睹。外仙天眼亦復如是。離於善友無所開
|
化。不曉諸觀見所受法。猶如天眼。若有男子
|
有自然慧。不用光明以成就眼。以有大智德
|
其行如是。猶如世尊。曠野飛鳥遊廣澤地。不
|
見空野有所增損。一切菩薩精進所行如是。
|
不見佛道有所增損。一切菩薩入道品法。猶
|
如世尊。其彼雪山雨雪生長樹木。不為諸風
|
所見災害。菩薩如是隨時應行。生慧光明照
|
於一切。不於眾生有所計數。所遊居處無所
|
忘失也。猶如世尊。轉輪聖王生種姓家七寶
|
則現。何謂為七。一曰紫金輪有千輻。二曰白
|
象有六牙。三曰紺色神馬烏頭朱髦。四曰明
|
月化珠八角。五曰玉女后口優缽香身栴檀
|
香。六曰主藏聖臣。七曰主兵大將軍御四域
|
兵。如是大聖。菩薩大士以七寶現於世時。自
|
然道寶現於世間。何謂為七。一曰施度無極。
|
寶。戒忍精進一心智慧。善權方便度無極寶。
|
出現於世度濟一切。猶如轉輪聖王遊四方
|
域。不可計人民有若干念。菩薩如是。以四
|
恩法救攝眾生。不想眾生有若干品。解之本
|
無。猶如轉輪聖王所舉事業。坐於正座無鬥
|
諍者無理曲直。眾民自然而順其命。菩薩如
|
是處佛法座。無鬥諍者何所從來。魔諸官
|
屬。雖抱惡意自然為降。猶如於此三千大千
|
世界前第一立鐵圍。大鐵圍山須彌山王。如
|
是大聖。學者菩薩如是。先建大乘。次立大哀。
|
志性仁和最住無極。譬如日初出時。其大光
|
明先照鐵圍大鐵圍山須彌山王。乃照其餘。
|
菩薩如是。演慧日明普曜三界以仁和心先
|
照眾生。大乘光明去三毒之冥皆得神通。猶
|
如世尊。一切諸樹郡國縣邑樂依於地。一切
|
所生百穀草木皆悉仰地。所生萬物而得自
|
在。菩薩如是。一切德本悉因道心。長育聖慧
|
而成正覺也。
|
爾時世尊。讚賢王菩薩曰。善哉善哉。仁族姓
|
子。解引其譬。說功勳業。快乃如是。又族姓
|
子。如眾生界及與法界。逮得總持菩薩聖慧。
|
亦復如是。一切萬物皆歸無常。引喻說相皆
|
能堪任。取要言之。未曾患厭。亦復如是。悉能
|
敷演其所說者。所以者何。皆無口辭亦無所
|
說若有菩薩未得總持。無有言教所造因緣。
|
又其菩薩無有罣礙。不興辯才。其餘聲聞無
|
此辯才。不思觀本乃為說法。所以者何。此菩
|
薩眾得無礙辯。言不可盡。無有陰蔽。無閑無
|
休。分別辯才。諸佛尊前說經法。不怯無弱。
|
菩薩如是。佛所建立逮總持門故有所說。不
|
懷怯劣菩薩如是得三無礙。何謂為三。一曰
|
總持無所罣礙。二曰辯才無所罣礙。三曰道
|
法無所罣礙。是為三。復有三事。得入清淨業。
|
何謂為三。一曰自然清淨。二曰本無清淨。三
|
曰本際清淨。是為三。復有三事。得入無盡矣。
|
何謂為三。一曰經法不可窮盡。二曰文字之
|
義而不可盡。三曰所宣訓誨而不可盡。是為
|
三。又復得入三無住處。何謂為三。一曰聖慧
|
而無住處。二曰言辭文飾亦無住處。三曰所
|
修建立亦無住處。是為三。又復逮得三卒決
|
對。何謂為三。一曰應譏宣慧。二曰尋發辯
|
才。三曰應時智慧。是為三。復有三疾得歸慧。
|
何謂為三。一曰決疑令無餘結。二曰斷猶豫
|
使無沈吟。三曰可悅一切眾生心意。是為
|
三。說是語時。八千菩薩逮得總持。
|
於是密跡金剛力士前白佛言。願佛世尊建
|
立法典。然後如來滅度之時。最後末世遍布
|
天下。閻浮利地使得久存令不滅盡。爾時世
|
尊周觀四方。觀察已竟。時說頌曰。
|
降根自然勝 寂根無所害
|
無本斷其無 伏魔兵眾黨
|
解脫解清淨 無恐解所畏
|
捨棄於重檐 醫神咒上師
|
降制外異學 以法而救攝
|
護於行法者 神咒佛所說
|
無我以除我 其義宜以度
|
斯於四天王 說無澤之句
|
勇持章句勳 淨復淨正等
|
梵天釋天帝 作是如此乘
|
慈氏彼通忍 以觀哀所察
|
愛敬睹梵天 此者無所犯
|
曠野離空曠 無根法曰淨
|
降伏魔官屬 故說此神咒
|
人中尊建立 是經善義辭
|
爾時普流布 隨器能受者
|
以說此咒術 其地則大動
|
諸魔皆悉來 各口宣是言
|
用言護頭首 是曰為法師
|
若手得斯經 歸逮佛所說
|
爾時佛告密跡金剛力士。以建立竟是經典
|
要。今建立是無能亂者。所以者何。佛憶識念
|
過去世時。有佛名寶月。興出於世。如來至真
|
等正覺明行成為善逝世間解無上士道法御
|
天人師號佛世尊。世界曰無悅。其佛世時。有
|
二比丘而為法師一名智寂。二名持至誠。威
|
神變化高德無極。大尊巍巍。受彼如來是章
|
句咒。而奉持之。如來滅度之後半劫持法。其
|
彼三千大千世界百千億魔。皆見開化。承無
|
上正真之道。密跡。欲知爾時二比丘。為法師
|
者。豈異人乎。莫造斯觀。所以者何。其法
|
寂者。則我身是也。持至誠法師比丘者。則密
|
跡金剛力士是也。此諸章句令是經法。多所
|
饒益成護正法。彼時世尊。觀於四面一切眾
|
會。而口宣言。汝等正士。為能堪任。於斯如
|
來。從無數劫億百千垓。積功累德總持無上
|
正真之道。以持擁護無所罣礙。從是以來至
|
今蒙濟。去來今佛之所由生。於是菩薩眾會
|
之中。三萬二千菩薩即從坐起叉手而住。稽
|
首禮佛。說是偈言。
|
棄其身壽命 思惟好寂然
|
受持是經法 世護之所歎
|
其是經如藥 療治一切病
|
受持所言教 發生世尊意
|
爾時賢王天子之等五百天子。說是偈言。
|
用一切眾生 以故想積德
|
受持是經典 最勝特深妙
|
於是密跡金剛力士。時說頌曰。
|
是議無文字 而反宣文字
|
人中尊所作 班宣我當持
|
爾時世尊。告識氏梵天。如來有三不可限量
|
無上供養。德無有極何謂為三。一曰至心仁
|
和發其道心。二曰以發道心護於正法。三曰
|
如所聞法為人解說。身行如是。是為至不可
|
計德。梵天當知。如來以是三事。積累功勳。假
|
使其壽住世一劫。廣分別說不能究暢。是故
|
梵天。當以隨順恭敬奉事如來至真。是為三
|
事。梵天。供養如來。受四句頌。是去來今佛世
|
尊之所說法。受而擁護。所以者何。諸佛世尊
|
皆從是法生。故當供法。供法不用衣食。以法
|
供養。諸養中尊。為上為長為無儔匹。為無
|
等倫。是故梵天。當以正法而相供養。是養
|
真諦無以衣食。佛自憶念。梵天王。過去曾生
|
為王太子。名曰意行。生於王家。以是見教。諦
|
樂道法。時臥夢中聞是四句頌。本行放逸無
|
脫路。以眾生故志於道心在山空閑隨順
|
念無所貪受本悉安。佛語梵天。彼時聞是頌
|
教。從夢中覺。思惟了了。惟是忻然大悅。心中
|
解暢。即時以偈而歎頌曰。
|
快哉安上樂 得法藏無盡
|
當充滿眾生 諸貧天人民
|
佛告善安大梵天。時王大子得安諦藏。曉文
|
字無。心自念言。以是偈義。充滿眾生貧匱之
|
人。往語父母。寧有金銀琉璃水精車磲馬瑙
|
明珠藏乎欲濟窮乏以是歡喜。父母報言。一
|
切財業非是真寶。五家水火盜賊怨家債主縣
|
官惡子分耳。博聞之慧。無衣食求。甚為難得。
|
父母言善。如子所志。便取廣施與諸乏者。了
|
三界空。令得難致無盡之慧。以故梵天聞是
|
一四句偈。化八千人勸入道意。無數眾生當
|
生天上。以故梵天。其有受是深妙之法。持諷
|
誦讀為人廣說。聞之歡喜若奉行。是德不可
|
量逮無極藏。假使梵天行大乘業有三事法。
|
多益菩薩。何謂為三。一曰聞行得立受之無
|
厭。二曰以聞建立。以行為要守口第一。不以
|
害心加於眾生。三曰不捨大哀。是為三。以故
|
梵天。益於眾生。當加勸助是經典要。復有二
|
事。所造行願無所忘失。何謂為二。一曰佛初
|
成道。勸助如來使轉法輪。二曰梵天。當勸助
|
是賢劫中當來具千如來至真等正覺。使轉
|
法輪。令化出家眾人作菩薩行。如佛世尊。為
|
自在法王。善教訓誨少有能及。難逮如是。以
|
故梵天。如是比像多所親立。一切眾人除老
|
病死。至無為業。於色無著。以解了是能忍眾
|
苦忍無所求。主諸天人造立三忍。執持正法。
|
受諷誦讀是乃甚難。受是經者。當作是觀。受
|
我身億百千垓劫。修清淨行嚴淨佛土。擁護
|
正法疾成正覺。佛告賢者阿難。受是經典持
|
諷誦讀。為他人說。阿難曰諾。當受持之令其
|
堅固。佛言阿難。勿持是法授非法器。莫得授
|
與諸惡知友。當施善友慕樂學者。授是經法。
|
常當奉護。阿難。是經不歸非法。當歸應器。能
|
奉行法。常慈心眾。又是經者無有妄想。瑞應
|
現前精進所致。行是經典有是福報。阿難白
|
曰。當受是經。承佛威神常令普流。若受是法
|
承佛威神。其光遠照是等不隨無器之業。又
|
是經者。所號為何。云何奉行。佛言。是經名曰
|
佛所訓誨。阿難。又有號曰密跡金剛力士所
|
宣布義。當持奉行。又名如來功勳報應。當奉
|
持之。又復名曰如來祕要經法之品。為他分
|
別無冀養心。歸於無量功德而順法律。當奉
|
持之。所以者何。若有奉持是經法者。令以
|
佛眼普見佛土及十方國。從地以上高至三
|
十三天思想天。滿中七寶百種眾膳。貢施如
|
來。若有受是經學持奉行。以無冀養為他人
|
說。是德最多。又以衣食供養是經典要。宣如
|
來德。得福無量不可為喻。說是經時。無量眾
|
生發大道心。不可計菩薩逮得法忍。復無央
|
數菩薩逮一生補處。佛說如是。賢者阿難。密
|
跡金剛力士寂意菩薩。及大聲聞一切眾會。
|
及諸天人。諸阿須輪。揵沓和。及世間人。聞佛
|
所說。莫不歡喜。稽首而去。
|
大寶積經卷第十四
|
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2
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3
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11
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14
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46
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47
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48
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49
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50
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51
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54
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55
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網頁版大藏經之資料來源：中華電子佛典協會
以下是資料來源的相關訊息：
【經文資訊】大正新脩大藏經 第十一冊 No. 310《大寶積經》CBETA 電子佛典 V1.39 普及版
# Taisho Tripitaka Vol. 11, No. 310 大寶積經, CBETA Chinese Electronic Tripitaka V1.39, Normalized Version
=========================================================================
大寶積經卷第十四
本經佛學辭彙一覽
(共 221 條)
一切世間
一切法
一切諸法
一心
一四句偈
一生補處
七寶
十方
三十七道品
三千大千世界
三世
三忍
三昧
三毒
三界
三藏
三寶
大千
大千世界
大士
大乘
大梵天
大寶積
不可思議
不生
中有
中尊
仁者
分別
天人
天人師
天眼
心行
心性
心智
文殊
文殊師利
方便
比丘
世界
世尊
世間
世間解
出家
功德
四大
四天下
四天王
四事
四事
四梵行
平等
平等心
弘誓
正士
正見
正受
正法
正覺
甘露水
生死
生死流
目連
示現
因緣
地大
地種
妄想
如去
如來
如來使
如法
安隱
有見
有無
自在
行法
行者
行業
行願
佛土
佛法
佛眼
佛道
佛說
利養
妙樂
忍辱
言教
身心
邪見
供養
受持
所作
放逸
法住
法忍
法典
法空
法門
法界
法師
法座
法眼
法數
法輪
法器
法藏
空無
金剛
金剛杵
阿闍世
帝釋
思惟
持戒
苦空
降伏
修行
師子
琉璃
真法
真諦
神足
神咒
神通
神識
執持
寂然
宿世
常住
常見
梵天
梵天王
梵王
梵行
欲界
清淨
深妙
淨佛
淨業
現前
眾生
眾生心
眾生界
第一義
莊嚴
雪山
報恩
智者
智德
智慧
無上士
無住
無作
無我
無為
無常
無著
無量
無盡
無餘
無礙
等心
善逝
菩薩
菩薩行
著法
虛妄
虛空
須彌山
意識
慈氏
業有
滅度
瑞應
當來
罪福
補處
解脫
道力
道心
道果
道品
道業
過去
塵勞
壽命
漏盡
漏盡意解
精進
聞法
說法
慧日
緣起
緣覺
諸天
諸佛
諸法
賢劫
閻浮
隨順
龍王
應器
禪定
總持
總持門
聲聞
斷滅
歸依
轉法輪
轉輪聖王
離垢
繫縛
願佛
顛倒
嚴淨
饒益
辯才
鐵圍山
歡喜
變化