大寶積經卷第十二 　 　　　　西晉三藏竺法護譯 密跡金剛力士會第三之五 爾時密跡力士。謂寂意曰。菩薩往詣佛樹以 成佛道。如來至真未轉法輪。開導眾生巍巍 如是。所化無量。多於初發行道時心。及坐佛 樹所濟眾生。豈可呰哉。以故知之。當作是觀。 若有菩薩坐在法床。疾近無上正真之道。所 度眾生益復加倍。適成佛道。妙式梵天王與 六十八萬億垓百千眷屬。圍旋往詣佛所。稽 首足下右繞七匝。側住佛前勸助世尊。唯垂 大哀轉乎法輪宣布道化。多有眾生應在法 器。聞佛說法能解受行。如是寂意。妙式梵天 王勸助如來。使轉法輪。殷勤若茲。住在佛前。 本宿所願得見天尊。其一天王名提頭羅(晉曰 勇護)。與其子俱勇出本誓。我當普勸賢劫千佛一 切如來使轉法輪。欲知妙式梵天王獨勸助 佛使轉法輪乎。莫作是觀也。所以者何。與十 億梵眾眷屬俱。十億天帝及十億百千垓諸 菩薩眾。勸助如來使轉法輪。世尊適然。當轉 法輪。妙式梵天王。詣波羅奈鹿苑之野神仙 所遊。布師子座。高三千二百八十里。若干種 品文飾微妙眾珍嚴校。妙式梵天王。適為如 來布師子座。其十億梵天。十億天帝。十億百 千兆垓諸菩薩。亦為世尊布師子座。高廣俱 等。各自心念如來當坐我師子座轉于法輪。 密跡力士謂寂意言。爾時如來。詣波羅奈鹿 苑之野神仙所遊。坐師子床。梵釋四天王及 諸菩薩。各自心念。如來獨坐我師子床。如來 遍坐師子床已。應時十方無限佛土六反震 動。爾時世尊。以無極界三昧正受。即時三千 大千世界皆悉平正。等如手掌。此三千大千 世界地獄畜生。若在餓鬼天上世人普獲安 隱。一切眾生無婬怒癡。消三毒病清淨無塵。 慈心相向如父如子如母如女。十方無限諸 佛世界。不可計數諸菩薩。來聽佛說經。三千 大千世界。大神。無極諸天。龍神。揵沓和。阿 須輪。迦樓羅。真陀羅。摩休勒。人若非人。皆 詣佛所欲聽經法。諸來會者皆遍充滿。於此 三千大千世界。無如毛髮空不周者。皆共同 心飢虛於法。悉欲稽顙諮受大道。於時世尊。 見大眾會皆來雲集請轉法輪。為諸沙門異 學梵志諸天魔王上梵天王及其世俗。宣布 正法。又有寂意。于時如來適轉法輪。隨時之 宜。從眾生心各令得解。因其雲集。各各為宣 宿本所習。令心開達悉遵法行。如來至真適 說斯法。為重分別。拘鄰欲知。眼悉無常。了 眼無常則隨律業。計眼有常不喜無常。聞眼 無常眼苦毒痛。計眼吾我不好無身了無吾 我。以聞於眼無有吾我。乃隨律教解其音響。 眼如幻化野馬水中之月。如夢已覺。猶若形 影山中之響。隨此律教乃奉行法空無相願。 其眼無行惔怕寂寞。聞眼靜默。眼從緣起以 聞緣起。耳鼻舌身心亦復如是。皆歸無常。以 聞無常解意為苦。睹無吾我寂然惔怕。空無 相願用不達故。從因緣起五陰無常。其計有 陰不了無陰。雖說諸種悉歸無常。以得聞說 諸種無常。心無所著。心得聞說五陰無常。悉 解空耳。計有諸入。不解諸入無常之誼。以聞 諸入歸於無常。五陰諸入四大諸種亦復如 是。聞四意止四意斷四神足念五根五力七 覺八品道行。以得聞是三十七品。解無常空。 若聞寂然。頒宣道法乃隨律教。若聞所觀。 其可聲聞不樂緣覺。樂聞緣覺不志聲聞。若 慕二乘不說大乘。若宣大乘聞其義趣。不好 聲聞緣覺之辭。如是寂意。如來以斯隨眾生 心所可愛樂。而轉法輪。各令得所。如來以是。 為眾生講轉于法輪。時耆年舍利弗。於百千 歲。思惟本行道義所入處。不能限知。何況於 餘眾生無底。時佛說是菩薩苦行。莊嚴道樹。 降伏魔官。轉法輪時。八萬四千人皆發無上 正真道意。爾時密跡金剛力士前白佛言。唯 然大聖。我向所宣如來祕要。將無違失毀謗 如來儻不順法。如來祕要甚為玄妙廣大無 際。一切世間所不能信。下劣雖說如來祕要。 心自憶之。如來至慧入我身中。非我威勢聖 猛之力。佛言如是。如密跡言。如來道慧所入 至處。莫不蒙安。敢佛弟子班宣經典。皆承 如來威神聖旨。以入如來空法之身。道慧玄 妙靡不通達。所以者何。欲使眾生奉承建立。 如來聖旨宣柔順義。未之有也。卿審真諦承 如來慧。得無所畏今演斯法所云真諦。正謂 此法。所以者何。所謂正諦。去來今佛普世布 信。靡不篤樂。其行無上正真之道。假使班宣 此經典要。如法不違。皆當成佛。若有聞說是 如來祕要經法之典。而信樂者。斯等之類。普 世一切皆信敬之。設使有人。以頂若肩戴須 彌山。在虛空中。是事當可。無德之士不能 堪任聞是經典。既聞不信不能愛樂。況復受 持諷誦講說。未之有也。若聞是經受持諷誦 為他人說。前世宿本以曾供養無央數億百 千兆載諸佛世尊。斯等正士殖眾德本。志存 大乘受決無疑。何況至真能奉行者。爾時寂 意菩薩前白佛言。唯然大聖。所云寂然惔怕 之義。為何謂也。佛告寂意。所云寂然惔怕義 者。謂消塵勞惔怕眾穢。以消塵勞。爾乃名曰 去於貪欲眾想希望。以去欲想便無所思。以 無所思便不著界。以不著界。便無報應因緣 之對。以無報應因緣之對。便無無明所有恩 愛。以消無明所有恩愛。便消吾我。以無吾我。 便消名色。以無名色。便消斷滅計常之業。以 無斷滅計常之業。便消貪身。佛告寂意。諸因 緣報隨於諸見顛倒之業。便成塵勞。皆由貪 身而生斯患。以無貪身。便捨諸見六十二疑。 以無貪身便寂眾緣。以無貪身。一切貪欲自 然惔怕。以無貪身一切諸願寂然消滅。猶如 寂意。拔樹根株。莖節枝葉花實一時并除永 無有樹。行者如是。以消貪身便無諸見六十 二疑。以無貪身。皆去一切諸所受法五陰六 入塵勞之患。以無貪身。無有五陰塵勞諸患。 唯然大聖。不斷貪身故有吾我。佛告寂意。住 吾我故不斷貪身。住人壽命故不斷貪著。其 所見者不住內外。諸見無處一切所至永無 所見。以無所住見慧無所住。是則名曰斷貪 身見。貪身悉空以能解空。柔順法忍不受彼 見。己身無想悉無所行。無生無起亦無所興。 乃名之曰柔順法忍。不受諸見是斷貪身。寂 意。欲知若不貪身解脫身無身。何謂無身。身 四大成本亦無名。以了是者意解虛偽。故曰 不真而不可得。皆由不真妄想而興。若無所 求不懷妄想。不迷不惑。不作不住。若無所住 則無瞋諍。其無瞋諍乃曰寂然。為行惔怕。何 所消滅名曰寂然。消眾因緣乃曰寂然。所以 者何。從其因緣令心熾然。以無因緣則無熾 然。猶如寂意。從其緣對而生有火。兩木相揩 因火然熾。無對無火則不然熾。如是寂意。從 其緣對令心然熾。以無緣對則不然熾。又彼 寂意菩薩大士以權方便。曉了隨時消寂因 緣。而不消滅眾德根本。不興塵勞因緣之對。 興發諸亂諸度無極。棄捨魔事眾邪之業。不 捨諸佛道行緣業。捨因泥洹。不捨道業三十 七品。心不志樂聲聞緣覺。不捨菩薩至真道 意。用觀空無。以興大哀。察眾因緣。以無相緣 宣講至德。不以妄想失乎道心。以無願緣厭 於三界。因對諸對惟無生緣。不捨所生無猶 豫緣。因諸所行修其德本入道業行。是為菩 薩權智入淨逮得自在。無常緣哉。不厭生死 而得自由。無所畏故。有苦緣哉。建立眾生存 滅度安。使得立故。無我緣哉。建立愍心安於 眾生。行大哀故。虛無緣哉。心得八正如來淨 身故。緣欲行哉。為諸貪愛病清淨藥故。頒 宣其法哉。令心堅住故。緣瞋恚哉。使眾怒行 宣慈心藥。志住無病故。緣愚冥哉。為眾癡 行施十二因緣藥。治其心病使不動移故。等 分緣哉。等於三事化眾生行建立其心。講無 常藥故。緣無欲哉。心以存立化開聲聞故。離 瞋恨哉。使心得立緣覺之乘故。離愚冥哉。開 化其心立乎大乘故。色像緣哉。其心等住逮 得如來像身故。緣音響哉。心以住在如來言 聲故。緣眾香哉。心以存立如來戒勳故。緣眾 味哉。心以住存如來道味故。緣大人相哉。 心行以住得莊嚴故。緣細滑哉。心以存立得 於如來手足柔軟故。緣經法哉。心以住在逮 得如來無所生意故。緣布施哉。心以住在相 好具足故。緣持戒哉。心以存在佛土嚴淨故。 緣忍辱哉。心以住在逮梵音響故。緣精進哉。 心以存立度於眾生故。緣禪思哉。心以住在 興大神通故。緣智慧哉。心以存立斷眾邪見 六十二疑罣礙之因故。緣慈心哉。心以住在 等志眾生而不懷害故。緣愍哀哉。心以存立 救濟眾生故。緣喜悅哉。心以住在好樂聽法 故。緣於護哉。心以存立棄捨眾結危厄之患 故。緣四恩哉。心以存在開導眾生故。緣貪恚 哉。心以存立一切所有訓施眾生故。緣犯惡 哉。心以存立如來戒品清淨行業故。緣諍穢 哉。心以住在如來忍諍故。緣怨害哉。心以存 立如來十力四無所畏故。緣亂憒哉。心以住 存逮佛三昧故。緣邪智哉。心以存立無所罣 礙智度無極具足眾生故。緣下乘哉。心以住 在積功累德志好大乘故。緣順應哉。心以存 立志和安然。不犯眾惡一切非宜故。緣惡趣 哉。心以住在救護一切眾生惡趣墮八難故。 緣諸天哉。心以存立解諸合會皆當別離故。 緣眾人哉。心以住在一切妙善故緣念佛哉。 習見諸佛故。緣念法哉。心以存立奉行道法 捨無益宜故。緣念眾哉。逮致便御不退轉法 故。緣施與哉。心以住在不捨眾生故。緣禁戒 哉。具足所願故。緣念天哉。心以存立備悉功 德一生補處故。緣身行哉。逮致佛身故。緣口 言哉。心以住在致佛言教諸經典故。緣其心 哉。心以存立獲乎佛意故。緣有為哉。心以住 在積功累德具足自剋故。緣無為哉。心以住 在聖慧具足故。如是寂意。不以無緣化至道 乘。皆由緣心得至佛道。導一切智。若有菩薩。 皆由緣故導一切智。是為菩薩善權方便。皆 由見諸法。悉懷來導。猶如三千大千世界含 受土地。十方眾生草木五穀。諸水河海毛髮 之形。靡不苞之。一切咸仰而得生活。如是寂 意一切眾緣。皆由菩薩善權方便。行最第一 眾行之英。至一切智。猶如眾色諸形貌皆有 四大。菩薩。如是執權方便。所造行緣皆至佛 道。所以者何。一切眾生所興殃罪。為無反復。 菩薩緣是行施度無極。輒能具成戒度無極。 若人瞋恚心懷毒害。於時菩薩行忍度無極。 尋時充備進度無極。若見眾生在於憒鬧。不 能安心。緣是菩薩行禪度無極。忽以具成智 度無極。若有眾生存在諸蔽。立冥冥室窈昧 之厄。菩薩為斷眾縛罣礙眾結之網。若有眾 生能勤修業。便為消除一切所著。有求諮嗟。 稽首歎之。示其自師。喜誹謗者。亦隨順意。 令不起心。若見勤苦被無數惱菩薩則時為 興大哀。見在安者。則以大悅而救攝之。菩薩 隨時若見剛強難化之類。開訓導示興發覺 意見仁和人。菩薩在彼修治至業。發起道心。 若有眾生力勢。在緣菩薩則隨興顯。將護證 發意心。若有力士報應業行。菩薩尋順攝取 訓誨。顯起道意。是曰隨緣而得自在。菩薩隨 順善權方便曉了眾生。應時宣法在報應力。 志欲愛慕開化剖判。各使坦然。勤進大道聖 慧。為論深遠無逮之義。其存側慧廣為敷演 至真之道。漸為班宣示斯道因。解別章句。以 一句法暢若干慧。樂寂然者因為分別。普觀 一切。好於觀者。以觀解脫三昧定意。講說禁 戒不可究竟。復為宣講地獄餓鬼畜生。以聞 其法。為解無常無救護事。使求道護。若有定 意。為論慧度慕在閑居。因行化之靜身口心。 知限足者。顯發智根聖賢之業。在於自大愚 冥之思。當為宣布勤學博聞。好貪欲者。示其 不淨無益之患。喜於瞋恚。勸發慈心不懷厄 害。若存愚惑。顯化其心。十二緣起生死之 法。其存等分。為演無常苦空非身。勤志色欲。 各化不淨仁慈至無解愚冥者。為誨瑕穢緣 起事。或作諸見。因其決了空無之慧。其懷 希望。演無想行。志存要誓。訓以無願。訓慕諸 蓋剖析諸陰。想如幻化虛偽不真。貪著諸種。 為了四大十八諸種。猶如形影行照而現。其 倚衰入講說諸入。內外十二皆非我有。猶夢 所睹覺不知處。其依欲界。為人分別暢說一 切萬物皆歸無常。若恃色界。敷演一切眾 行悉苦惱根。設怙無色界。宣布道教。一切 諸法而無吾我。難化之人。常令勤習賢聖之 法。易安化者。當為開示無極之辭。志存天人。 欲往心懅。諮嗟戒品清淨無垢。樂聲聞乘。 指示四諦苦習盡道。若慕緣覺乘則為開示 十二緣起以癡為本。覺大乘業。因其流布六 度無極四等四恩。而訓導之。初發心者。觀其 志性而訓喻之。備悉眾行不厭生死。示以無 難令立不轉。為不退轉者。因分別說佛土清 淨。一生補處菩薩大人。顯示至真佛樹道場。 如是寂意。若有菩薩逮得自在。從其緣化所 宣道法無有罪釁。以善言辭可悅眾生。說是 語時。有一萬人發無上正真道意。五百菩薩 皆悉逮得無所從生法忍。時彼眾會有諸菩 薩各心念言。密跡金剛力士。久如當逮無上 正真之道。為最正覺。得佛道時所號為何。其 佛國土嚴淨功勳為何等類。諸菩薩眾成就 云何。爾時世尊。知眾菩薩心念本末。尋時即 笑。無央數億百千光明從佛口出。照於十方 無限世界。蔽日月光。蓋魔宮殿。光還繞佛無 央數匝。從頂上入。時寂意菩薩即從坐起。偏 出右臂。叉手禮佛。以偈歎佛而問笑意。 　巍巍猶紫金　　妙光捨眾垢 　意寂然堅住　　如日在虛空 　其光大盛明　　悉消諸幽冥 　今所以顯現　　人中尊宣之 　惔怕如蓮花　　生立淤泥中 　其莖根在水　　稍長無垢穢 　功勳甚馨香　　意念轉廣遠 　唯安住說之　　何故而欣然 　其意慧永安　　寂然以柔和 　慈愍日增益　　消除眾垢穢 　以智慧光明　　蠲去諸闇冥 　安住如蓮花　　棄捨眾狐疑 　如哀修道場　　奉行得自在 　口面演光明　　乾竭眾愛欲 　開化於眾生　　令其眼清淨 　安住消逆賊　　除去眾瑕疵 　曉了生死無　　眾生之性行 　以訓覺所有　　諸天世間人 　一切普眾會　　觀大聖顏貌 　今所笑現義　　唯為分別說 佛告寂意菩薩。見密跡金剛力士乎。白曰。 已見世尊。佛言。是密跡金剛力士。已當供 養賢劫諸如來眾。將護正經。受而持之。道 利開益無量眾生。從是沒已。生阿佛土。在 妙樂世以生彼土。其阿佛為諸菩薩。宣千 八百印。皆當逮是。歸於道義。往反周迴。然後 來世。見不可計無數如來。稽首自歸淨修梵 行。然後來世。過此劫數積累德本。逮致無上 正真之道。成最正覺以得至佛。號金剛步。出 現於世。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 曰普淨。劫曰嚴淨。又彼寂意。普淨世界神妙 豐熾安隱。五穀卒賤自然無價。眾民滋盛 天人甚多。合以七寶金銀琉璃水精車磲馬 瑙珊瑚真珠。以成佛土城。有八交道平等若 掌。其地柔軟如天綩綖。如兜率天。被服食飲 宮殿屋宅。園觀浴池校露樓閣。其佛國土巍 巍如是。諸天人民自然顯發。如天妓樂。懸諸 綵幡豎好幢蓋。燒眾名香。雨寶眾花遍散其 土。上虛空中羅列眾蓋。和雅妓樂。其佛國土 無有惡趣三苦之毒。亦無八難不閑之處。所 有諸業。如兜率天。被服飲食宮殿園觀校露 樓閣。等無有異。天人不別。諸天人民皆慕微 妙。唯志佛道。又其佛土無有二乘。無有聲聞 緣覺之名。純諸菩薩。其如來尊宣不退轉菩 薩大法。其金剛步世尊。諸菩薩眾不可稱計。 無能限量。億百千載。其佛國土無有惡姓疽 嫉之行。無有毀戒墮邪見者。此國土人皆至 究竟。好慕佛法。無有盲聾瘖啞癭。性行和 雅。悉二十八相莊嚴其身。又其如來現在世 時。壽八小劫。其諸天人臨欲壽終。如來至真 常為講法。演身光明。皆照三千大千世界。時 諸天人蒙斯光明。悉決眾疑。歎法隨佛。各心 念言。當往詣佛諮受經典。或以己身神足之 力。往詣佛所。或有學人承佛聖旨往詣佛所。 佛住虛空去地百千仞。在其世界。於四衢路 周一大座。告於十方可悅一切諸來眾會以 如來辭。為諸菩薩敷演經道。唯宣大乘無極 大道。其佛國土無有一人違逆世尊教。亦無 誹謗罵詈毀辱者。一切眾生諸根明利。其慧 通達。土無君王。唯佛世尊以為法王。其土人 民無有吾我。無受業處。悉無我所不主田宅。 諸天人民。皆悉如是。其金剛步如來至真。所 欲受食。以愍傷故。先宿晡時現佛身像。著 衣持缽住其門前。其家則知便心念言。佛愍 念我欲就我食。即夜莊嚴施設床座。清淨布 具。甘美供膳若干種味。明旦早往日時以到。 佛與聖眾往入其舍。飲食畢訖行澡水竟。佛 為施家隨時說經。其人逮得不退轉法。當成 無上正真道。已乃為說訖。佛從坐起還歸精 舍。若佛宴坐在於靜室。時諸菩薩。各從本行 所逮三昧。而自修已。如是寂意。其佛世界功 勳快善。無量巍巍殊特如是。土地嚴淨普平 博好。快不可量。佛說是經法。授密跡金剛力 士決時。應時會中二萬人。皆發無上正真道 意。諸來會者各各心念。願生其土。佛即記說。 金剛步。成佛道時。諸願見者皆生彼土。其佛 授決。亦皆當成無上正真之道。為最正覺。爾 時密跡金剛力士。從佛聞斯所授決已。歡喜 踊躍。以持金剛投之虛空適投空中。應時三 千大千佛土六反震動。光照十方。天雨眾華 紛紛如雪。箜篌樂器不鼓自鳴。一切眾會各 在右手。自然有華香若干種品幢蓋眾飾。各 執持行。於時密跡金剛力士。以寶花香幢蓋 繒幡。周匝繞佛。以偈歎曰。 　廣法普自在　　法藏不可盡 　曉了分別法　　導利益眾生 　以付授我義　　常樂以法施 　極奉行正法　　住道願自歸 　智慧能清淨　　明了所行業 　其名聞三世　　功勳度無極 　其智通三處　　能仁無所著 　以度眾罣礙　　班宣快濟厄 　清淨猶月淨　　顏貌甚鮮明 　斯曜極遠照　　喻於日火光 　其音殊妙好　　和聲喻梵天 　宣布於愍哀　　稽首眾生寶 　自顯現其身　　示有形壽命 　唯願班宣法　　演布文字音 　雖講說經法　　亦無有法想 　度脫於眾生　　亦無有人想 　世尊所開化　　誰能報佛恩 　設一切眾生　　積行無量劫 　唯啟受佛教　　志不在餘業 　己身能奉行　　復化他人眾 於時密跡金剛力士。繞佛眾會竟七匝已。手 執眾花及與寶蓋。供上散佛。適供散佛。應時 四天下一切方域。自然化生若干品花。莊嚴 校飾八重交道。八味池水。承佛威神靡不周 遍。巍巍難限。爾時寂意菩薩問密跡金剛力 士。如來以授仁者道決答曰族姓子。以見授 決所受道決。自然如夢。又問。仁者受決為何 所逮。答曰族姓子。所受決者為無所逮。又問 何所不逮。答曰。不逮吾我。不得人壽命。不得 五陰六衰四大。不見現世度世之業。不逮諸 罪及與不罪。無漏不漏。塵勞瞋恨。有為無為。 生死無為。悉不逮是。此族姓子。乃曰受決。寂 意又問。設無所逮誰為受決。答曰。無所逮者 乃曰為逮。又問。若無吾我。誰為受決。誰授決 者。答曰。其有受決及授決者。適俱平等本際 無二。又問密跡。若無本際。彼誰受決。答曰。 本際無生亦無所滅無有二際。以是本際今 日受決。又問。住何本際而受決也。住於自然。 無二本際。無我本際。無人壽命。住於自然。乃 曰受決。又問。吾我本際住在何所。答曰如來 所住。又問。無所識知。為何所知。答曰其所識 知為無所知。又曰。若無所告語為無所語。又 問。設無所語為何所教。答曰。教無所教。又 問。何謂教無所教。答曰一切諸法悉無所教。 又問。說無所教云何知之。答曰設無所教所 知若斯。又問。云何教所知。答曰。不問所知。 又問。云何不問所知。答曰。識無放逸。又問。 何謂識無放逸。答曰。自歸要誼。又問。何謂 自歸要誼。答曰。不見無誼。又問。何謂不見無 誼。答曰不以於誼亦非無誼。乃曰為誼。又問。 何謂不以於誼。亦非無誼乃曰誼乎。答曰。其 不以誼亦非無誼。彼則進誼。又問。若以無 誼不成法義乎。答曰。其法義者。云何義乎。所 以者何。其趣義者則為非法。不成為法。又問。 何謂為法。答曰。法無音響乃曰為法。又問。法 無音響何謂為法。答曰。其於彼法無有文字。 乃曰為法。其無所得。彼法無音。無有言詞。 又問密跡。何謂所逮。答曰族姓子。如所可逮。 是乃名曰一切無逮。離於所得。又問密跡。是 曰我所逮得如來。其習諸法乃能逮得。又問。 豈能寂然吾我之心。一切所宣智慧之明。因 其文字宣如來業。不以無逮。不以當逮。又問。 其所逮者。何所不可。答曰。口之所說為不可 也。又問。口之所說心倚文字。則為不可。又 問。何謂為可。答曰。其無所逮。彼無所教。其 無所教知則不自知。不知他人。其不自知不 知他人。乃曰為可。又問。不可誰為是本。可誰 為是本。答曰。所受是本。又問。所受誰是其 本。答曰。所倚為本。又問。所倚誰是其本。答 曰。虛偽妄想即是其本。又問。虛偽妄想誰是 其本。答曰。虛偽妄想塵勞是本。又問。虛偽妄 想塵勞何所是本。答曰。慕著是本。又問。慕著 何所是本。答曰。色聲香味細滑所著是本。又 問。何所著本。答曰。恩愛結集是曰著本。於 是諸著而無所慕。乃曰無著。是為寂意。諸恩 愛結求於所著。永無所著。諸佛世尊為班宣 法。重說是法。授密跡金剛力士決時。五百比 丘眾漏盡意解。二百菩薩得無所從生法忍。 大寶積經卷第十二

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T11n0310_p0066b25 142 T11n0310_p0066b26 143 T11n0310_p0066b27 144 T11n0310_p0066b28 145 T11n0310_p0066b29 146 T11n0310_p0066c01 147 T11n0310_p0066c02 148 T11n0310_p0066c03 149 T11n0310_p0066c04 150 T11n0310_p0066c05 151 T11n0310_p0066c06 152 T11n0310_p0066c07 153 T11n0310_p0066c08 154 T11n0310_p0066c09 155 T11n0310_p0066c10 156 T11n0310_p0066c11 157 T11n0310_p0066c12 158 T11n0310_p0066c13 159 T11n0310_p0066c14 160 T11n0310_p0066c15 161 T11n0310_p0066c16 162 T11n0310_p0066c17 163 T11n0310_p0066c18 164 T11n0310_p0066c19 165 T11n0310_p0066c20 166 T11n0310_p0066c21 167 T11n0310_p0066c22 168 T11n0310_p0066c23 169 T11n0310_p0066c24 170 T11n0310_p0066c25 171 T11n0310_p0066c26 172 T11n0310_p0066c27 173 T11n0310_p0066c28 174 T11n0310_p0066c29 175 T11n0310_p0067a01 176 T11n0310_p0067a02 177 T11n0310_p0067a03 178 T11n0310_p0067a04 179 T11n0310_p0067a05 180 T11n0310_p0067a06 181 T11n0310_p0067a07 182 T11n0310_p0067a08 183 T11n0310_p0067a09 184 T11n0310_p0067a10 185 T11n0310_p0067a11 186 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T11n0310_p0069c05 412 T11n0310_p0069c06 413 T11n0310_p0069c07 414 T11n0310_p0069c08 415 T11n0310_p0069c09 416 T11n0310_p0069c10 417 T11n0310_p0069c11

　　　　　　　　　　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

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大寶積經卷第十二

本經佛學辭彙一覽(共 255 條)