---
title: "菩薩念佛三昧經 · 8 不空見勸請品"
description: "菩薩念佛三昧經是劉宋時期由西域高僧功德直翻譯的重要佛教經典，屬於大乘佛教念佛三昧法門的代表作之一。該經闡述了通過持念佛號進入禪定境界的修行方法，強調念佛三昧能消除業障、增長智慧，最終成就菩提。經文融合了淨土思想與禪觀實踐，在中國佛教史上影響深遠，為後世淨土宗修行提供了重要理論依據。作為早期傳入漢地的念佛經典，它見證了佛教中國化過程中禪淨合流的發展脈絡，在漢傳佛教修行體系中具有承先啟後的地位。"
url: "https://rushiwowen.co/en/r/cm9fpc9uz02tdg50ub02ev682"
---

### 菩薩念佛三昧經不空見勸請品第八

> Chapter 8: Bodhisattva Buddha Recitation Samadhi Sutra: The Invitation by Empty Vision

爾時，不空見菩薩摩訶薩白佛言：「世尊！如來處室宴寂既久，此會大眾皆悉渴仰。嚴座已訖，唯願世尊哀愍一切，屈就斯座。」時不空見更正衣服，合掌向佛白言：「世尊！今欲請問，願少宣說，我當至心聽受奉行。」

> At that time, the great bodhisattva Akṣayamati said to the Buddha, "World-Honored One, the Tathāgata has been meditating in seclusion for a long time, and this entire assembly yearns deeply for your teaching. The seat has been prepared. We humbly ask the World-Honored One, out of compassion for all, to please take your place upon it." Then Akṣayamati adjusted his robes, joined his palms toward the Buddha, and said, "World-Honored One, I wish to ask a question now. Please share a brief teaching, and I will listen with full attention and practice it with dedication."

佛告不空見：「恣汝所問，當為決疑，令爾歡喜，諸天世人亦當證知。」

> The Buddha said to Bùkōngjiàn \[Jokingly: one can say "Unwavering Vision", but keep in mind we're using pinyin per standards\]: "Feel free to ask whatever you wish, and I will answer to resolve your doubts, bringing you joy. The gods and people of the world will bear witness to this as well.

時不空見白言：「世尊！菩薩摩訶薩親近修習何等三昧得見法樂、增長其心？所聞三昧曠如大海、菩提之心安若須彌，外道邪風所不能動，於無礙法心亦無著。猶如虛空，無所染污；破無明闇，亦如朝日；施法光明，若月盛滿。燒一切陰熾然猛炎，焚諸煩惱之大火聚。譬如江、海、一切諸水，水性之屬依之而活。又如大船，能渡彼岸。亦如橋梁，能令眾生不墮生死煩惱駛流。猶若波梨質多羅樹生諸眾生，七菩提花悉能普薰十方世界。如優曇花，世所希有。亦如良醫善療諸患，大悲廣救，應病授藥。如栴檀樹能消熱惱。

> Never Empty said to the Buddha, "World-Honored One! Which samadhi should a bodhisattva-mahasattva cultivate in order to experience the joy of the Dharma and strengthen their heart? The samadhi they learn is vast like the great ocean, their aspiration for enlightenment is steady like Mount Sumeru, unmovable by the heretical winds of wrong views. Their mind does not cling even to unobstructed Dharma. Like space, it is undefiled; it shatters the darkness of ignorance like the morning sun; it radiates the light of teaching like a full moon. It burns away all aggregates with a blazing flame, like a great fire consuming every affliction. Like rivers and oceans, it is the lifeblood on which all water creatures depend. Like a great ship, it ferries beings to the other shore. Like a bridge, it prevents beings from falling into the swift currents of birth-and-death and afflictions. Like the Parijata tree, it gives rise to the seven flowers of enlightenment, perfuming all worlds throughout the ten directions. Like the Udumbara flower, it is rare in this world. Like a skilled physician who heals all ailments with great compassion, it prescribes the remedy perfectly for each sickness. Like sandalwood, it dispels all heat and distress."

「又如大雨，潤施一切。勝妙之法味若香蜜，令眾無畏，如師子王。安樂眾生，過於慈母。深知法性，達義趣相，得義巧便；法相亦然。善於正道具足方便，如實說法，得安攝眾，開發眾生生死根源。一切法性如海一味，三昧安靜猶若山王，道心不動譬如帝幢。得堅固力，身相端嚴，威儀具足，無所染污；族姓豪勝，功德備足。得無邊辯、無所著辯、無異句辯、不思議辯、無邊量辯、深解脫辯、成就勝辯、常忍辱辯、漸親近辯、問無問辯、無毀壞辯、無退轉辯、甚深句字種種說辯、甚深廣說章句字辯、無量無邊喻譬之辯，如是一切悉皆具足。未得道者當令得道，及得梵音、意歡樂音、迦陵頻伽、師子等音，大龍、牛王、鍾鼓美音，歌音、弦音、雷震之音得於一切世間供養，具足六通到於彼岸，得無忘失憶持之法，獲諸善根、容儀、軌則。」

> For example, just as a great rain nourishes all things. The sublime flavor of the Dharma is like fragrant nectar, and it brings fearlessness to all beings like a lion king. It brings peace and joy to beings, surpassing even a loving mother. They deeply understand the nature of reality, grasp the true meaning of things, and skillfully apply that meaning. The same is true of the nature of phenomena. They are expert in the true path and fully equipped with skillful means, teaching the Dharma as it truly is, bringing peace and focus to their followers, and revealing the roots of birth and death in living beings. The nature of all phenomena is like the ocean—a single taste. Their meditative stillness is as stable as a mountain king, and their enlightened mind is unmovable like the banner of a king. They possess unshakeable strength, their physical form is dignified and beautiful, their conduct is completely pure, their family lineage is noble and eminent, and their virtues are perfect and complete. They attain boundless eloquence, unattached eloquence, eloquence free from repetition, inconceivable eloquence, eloquence without limit, the eloquence of profound liberation, eloquence of accomplished excellence, the eloquence of constant patience, the eloquence of gradual intimacy, eloquence whether questioned or not, indestructible eloquence, unwavering eloquence, eloquence that explains profound words and phrases in many ways, eloquence that deeply and extensively explains passages and expressions, and eloquence using countless similes and metaphors. All of these they possess in full. They cause those who have not yet attained the path to attain it. They also possess the Brahma voice, the voice of delight and joy, the kalavinka bird’s song, the lion’s roar, the sounds of the great dragon, the ox king, the bell and drum, the beautiful sounds of song and stringed instruments, and the voice of thunder. They receive offerings from all the worlds. They are fully endowed with the six spiritual powers and have reached the other shore. They possess a memory that never forgets, and they acquire all wholesome roots, dignified appearance, and proper conduct.

時不空見以偈問曰：

> At that time, the Unseeing One asked in verse:

「金色百福嚴， 深解於真諦，憐愍善利益， 聽我問諸佛。應修何三昧， 具足淨功德，人中無比尊， 眾智無過者？我今問世間， 最勝無上主，為行何三昧， 功德不思議？云何諸菩薩， 而得人中上，應當勤修習， 最勝寂靜定，行此三昧已， 為世作利益？云何得自然， 多聞如大海？云何獲不動， 深妙之智慧，住佛諸功德， 猶如轉輪山？云何心不著， 自然如虛空，摧伏諸外道， 不起於惡心？云何當修得， 猶若日、月等？又復當云何， 同彼大燈炬？求習何三昧， 光明照一切？云何得消除， 眾生老、病累？云何令一切， 得度於苦海？云何得發心， 敬禮三界尊？云何如天花， 相好甚明著，優曇時一現， 值佛難於是？云何如醫王， 施藥滅眾病，善調伏諸根， 安住於戒品？云何如法王， 度無邊功德？云何見法滿， 猶如甘淨蜜？云何師子音， 施利於眾生？云何如慈母， 施眾難思樂？云何得四辯， 行甚深菩提？為我說最勝， 無上第一道。云何能得說， 無著大智慧？云何義巧便， 得法不思議，善知巧便相， 知世、出世法？云何能得意？ 云何復得道？云何得憶念？ 云何安具足？云何得多聞， 深廣若大海？云何說諸佛， 真實之功德？云何說眾生， 生死之源本，諸法無異相， 如海同一味？云何得三昧， 不動如山王，菩提心安寂， 猶如帝釋幢？云何得諸餘， 不思議菩提？云何得端嚴， 成就諸威儀？云何得豪族， 為功德法王？云何得無邊， 及得無著辯？云何得成就， 不思句字義？唯願世間依， 為我分別說。云何得最勝、 無上、莫能過，及以無著說， 無失與忍辱，親近不思議， 有問、無問等？梵音、意樂音、 迦陵善妙音，得修菩薩行？ 願尊教詔我。云何得師子、 大龍、牛王音？云何得鍾音、 絃歌與美音？云何獲聰慧？ 願世調伏說。云何得說法， 心常無厭足，無毀諸功德， 常演震雷音？云何當得宣， 種種甚深法？云何眾譬喻， 善說到六通？云何不失法， 百千歲生念，勤修不懈惓， 善法普眼尊？若為十方界， 說修不思議，於諸智不疑， 歸趣求解脫。是以我今日， 請問於如來。」

> "Adorned with the hundred marks of gold, Profoundly understanding the true nature of reality, Compassionate, kind, and beneficial— Listen as I ask the Buddhas. What meditation should be cultivated To perfect pure virtuous qualities, O highest honor among humans, Surpassed by none in wisdom? Today I ask the world’s Supreme, unsurpassed Lord: Which meditation, when practiced, Leads to inconceivable virtue? How do bodhisattvas become The best among humans? They should diligently cultivate The supreme, still concentration. After practicing this meditation, How do they benefit the world? How does one naturally gain Boundless learning, like the ocean? How does one obtain the unshakable, Deep and subtle wisdom, Abiding in all the Buddha’s qualities, Firm as Mount Sumeru? How does the mind remain unattached, Naturally empty like space, Subduing all heretics Without giving rise to ill will? How can one cultivate To be like the sun and moon? Further, how can one become Like a great shining torch? Seeking which meditation Radiates light everywhere? How can one eliminate The aging and sickness of beings? How can one enable all To cross the ocean of suffering? How does one generate the resolve To reverently bow to the Triple Gem? How does one become like a celestial flower, With excellent marks so bright and clear— The rare udumbara blooms only once, Harder still is encountering a Buddha? How does one become a skillful physician, Giving medicine to cure all diseases, Well-taming the senses, Abiding firmly in ethical conduct? How does one become a Dharma king, Redeeming boundless virtues? How does one see the Dharma complete, Like sweet, pure honey? How does one have a lion’s voice, Benefiting all beings? How does one become like a loving mother, Giving inconceivable joy to all? How does one gain the four kinds of eloquence, Practicing the profound enlightenment? Explain to me the supreme, Unsurpassed, foremost path. How can one teach Blameless, great wisdom? How does one skillfully grasp meaning, Gaining inconceivable Dharma, Knowing skillful means well, Understanding worldly and transcendent truths? How does one gain intent? How does one gain the path? How does one gain mindfulness? How does one abide perfectly? How does one become learned, Deep and broad as the ocean? How does one speak of the Buddhas’ True and real virtues? How does one explain the origin And root of beings’ birth and death– All dharmas share but one essence, Like the ocean’s single taste? How does one attain concentration, Unshakable as a mountain king, With a peaceful, still bodhi mind, Firm as Indra’s banner? How does one gain the other Inconceivable aspects of enlightenment? How does one obtain dignity And perfect all dignified conduct? How does one gain noble birth, Becoming a king of virtue’s Dharma? How does one gain boundless And unattached eloquence? How does one achieve Inconceivable words and meanings? I only ask the world’s refuge To explain this to me in detail. How does one attain the most excellent, Unsurpassed, and unsurpassable; Speech without attachment, Without loss, and with patience; Drawing near the inconceivable, Whether questioned or not? The Brahma voice, the voice of loving intent, The kalavinka’s exquisite sound— How does one cultivate a bodhisattva’s practice? I beg the Honored One to teach me. How does one attain the lion’s, Great dragon’s, and bull king’s voice? How does one attain the bell’s voice, Lute song, and beautiful sound? How does one gain intelligence? May the World-Tamer please explain. How does one teach the Dharma With a heart ever tireless, Never damaging virtues, Always roaring like thunder? How does one proclaim The many profound dharmas? How does one use parables well, Skillfully teaching the six superknowledges? How does one never forget the Dharma, Remembering for even a hundred thousand years, Cultivating diligently without fatigue, O Honored One with good dharmas and universal vision? If for the beings of the ten directions, They teach the inconceivable practice, Without doubt regarding all wisdoms, Turning to seek liberation— That is why today I Humbly question the Tathāgata."

時不空見菩薩摩訶薩如彼神通無作行力，於虛空中當世尊上，自然變成天妙寶蓋，七寶莊嚴，種種微妙。於此蓋中雨眾雜花，遶佛三匝，住在頂上，花傾恭敬向佛世尊，即於花中而說偈言：

> Then the Bodhisattva Unerring Vision, with the effortless power of his miraculous abilities, hovered in the sky above the World-Honored One. There, without any deliberate action, a celestial treasure canopy spontaneously appeared, adorned with seven kinds of precious jewels—exquisite and sublime in every way. From within this canopy, a rain of various flowers fell, then circled around the Buddha three times, stopping above his head. The flowers, leaning in reverence toward the World-Honored One, spoke a verse from within their very petals:

「歸命於大聖， 正覺兩足尊。諸天及世人， 無能與等者。」

> I take refuge in the Great Sage, The fully enlightened One, supreme among beings. Among gods and humans, There is no one who can equal Him.

爾時，此花墮佛足上復更踊起。起已，自然遍散三千大千世界。復於蓋中雨栴檀末，空中交紛墮於佛上。俄爾之間忽然不現，香氣芬芬充溢大千。是諸眾生聞此香者，身心安隱，皆得快樂，猶如菩薩得四禪樂。

> At that time, the flower fell at the Buddha's feet, then rose up again. Once risen, it naturally scattered itself throughout the entire universe of a thousand million worlds. Also, from the canopy, sandalwood powder rained down, swirling through the air and falling upon the Buddha. In an instant, it suddenly vanished, but a rich fragrance filled that vast universe. All beings who smelled this fragrance found their bodies and minds at peace, and experienced joy, just as a bodhisattva feels the bliss of the fourth stage of meditation.

時不空見現神通訖，即白佛言：「云何菩薩得大智慧、速疾智慧、猛利智慧、無相智慧、甚深智慧、廣大智慧、普遍智慧、不懼智慧？云何獲得無上善根，心如金剛，壞諸法相；身心柔軟，心大如海；戒品難量，心如磐石；其心柔和，正直端嚴；心如山王，攝眾善法；心如大地，能安一切；得不信他，不譏彼闕；得善趣行，安住諸法；正向不謗無上世尊；生生恒得無離見佛；住此世界得見他方無量諸佛、聞法、遇僧？又得攝取清淨國土，常得善根，自利、利他？是以我今請問世尊。我為解脫饒益眾生，為諸菩薩得不思議、具足善根，請問如來；為被僧那忍苦大鎧、悲一切故，請問如來；為欲利樂諸眾生故，被弘誓鎧、無眾生想，欲度生死、無生死想，我恒如此利益眾生，是故我今請問如來。

「世尊！我於諸眾生所不起壞心，亦無瞋罵、誹謗、毀呰及輕凌心，初無恚恨、忿戾、懟恨，無忘失意、亦不嫉妬，不懷楚毒、行於慈悲。我如是相修學大乘，為利益故請問如來。世尊！我今為眾生故，捨五欲樂、能忍眾苦、施一切樂，為諸眾生作法光明。世尊！我於內外諸法心無悋惜，我如是相利眾生故，請問如來。世尊！我今被弘誓鎧，為一眾生於恒沙劫入大地獄受諸苦惱，我未曾於一念之頃退失無上菩提心也。是故我今利眾生故，悉能忍受無量極苦而不退於菩提之心。為一切故，請問如來。我今如此被弘誓鎧，為諸眾生作其僮僕，為利彼故，請問如來。世尊！我今為眾生故，捨於頭、目、髓、腦之屬，悉忍斯苦不退菩提。如是相貌，請問如來。」

時不空見即說偈言：

「云何習大智、 廣智與疾智？我今故請問， 大雄世間師。云何得甚深， 微妙大智慧，最勝菩提道？ 唯願普智說。云何無懼智， 善巧隨順說，復得金剛心， 於法不生惑？云何得柔和， 心無有垢染，清淨戒如海， 不宿於死屍？復得心如山， 不動難思議？云何不信他， 亦不譏彼闕，決定行善趣， 閉塞諸惡道，安住堅固志， 歡喜心不壞？云何得生念？ 又得於調伏，住此而得見， 他方剎土佛，既得聞說法， 亦得值遇僧，欲得求供養， 他方剎土佛，種種妙花香， 隨意以奉獻。欲求住此界， 見諸無邊剎，世依示神通， 向諸十方國。我自饒眾生， 亦無善友勸，安住諸慚愧， 自捨於己利，以利於他故， 請問大勝尊。若為求佛智， 攝取不思善，為此利益故， 請問於如來。無著世間依， 當修何三昧？如是為眾生， 發弘誓大願，免濟諸群生， 種種諸劇苦。雖復勤修行， 而無眾生想，為利善趣故， 請問於如來。於一切眾生， 常起平等心，未曾有分別， 恒修於慈悲。我為利益故， 請問於如來，親近何等法， 疾得難思定？調御說斯定， 顯示無邊德。我發弘誓願， 為利一眾生，於不思議劫， 恒受燒煮苦。善哉！令一切， 長得獲安樂，永無幻惑心， 常修正直意。恒捨內外法， 攝取諸眾生，為作利益故， 請問普眼尊。不瞋、不惡口、 穢謗、結恨等，自身能忍苦， 為他作僕使，是故我請問， 大威德世尊。常以歡喜心， 勤修菩薩行，捐棄無量頭， 以求勝菩提，為益世間故， 捨目、及手、足。眾生隨生死， 癡暝無智慧，何方救濟彼， 令得永解脫？捨所愛妻子、 珍妙諸器服、金、銀、頗梨、珠、 無數眾寶藏，為趣正道故， 請問於如來。慧施常無厭， 聞法亦復然，住於阿蘭若， 心無有懈退，為此利益故， 請問於如來。常求善言教， 聞惡恒捨離，於諸群生類， 初無不善念，為是利益故， 請問於如來。慈心觀眾生， 如母念一子，於讐不追怨， 更生憐愍心，為利一切故， 請問人中王。若獲諸福報， 設復無所得，亦當為眾生， 請問大威尊。我請自然尊， 若得少福者，以此業果報， 疾得菩提定。」

## 菩薩念佛三昧經卷第三