---
title: "楞嚴經集註 · 初陳願報恩"
description: "楞嚴經集註是宋代高僧思坦對《楞嚴經》的重要註解，成書於北宋時期，反映了當時佛教義學研究的深度。該註疏以天台宗思想為基礎，系統闡釋了《楞嚴經》中「常住真心」的核心教義，詳細解說了二十五圓通、五十陰魔等關鍵內容，並融合了禪淨思想。作為漢傳佛教的重要註釋典籍，它不僅保存了宋代佛教的詮釋傳統，更為後世研究《楞嚴經》提供了權威範本，在中國佛教史上具有承先啟後的地位，至今仍是研習楞嚴思想的重要參考文獻。"
url: "https://rushiwowen.co/en/r/cmab09ors01h8l904irujrjt5"
---

願今得果成寶王，還度如是恒沙眾，將此深心奉塵剎，是則名為報佛恩。

> May I now attain the fruit and become the King of Treasures, And in return, deliver countless beings as numerous as the sands of the Ganges. Offering this profound mind to every realm of dust, This is what it means to repay the Buddha's kindness.

初句敘佛智，即佛道無上誓願成也。即於此身期獲證果，故曰願。今次句敘悲，即眾生無邊誓願度也。下云除惑，即煩惱無盡誓願斷。悲智二法即菩提心，正是道體。復以要誓總而持之，即三法周備，四願具足，發菩提心畢於此矣。

> The opening line describes the Buddha's wisdom, which is the vow to attain the unsurpassed Buddha Path. It is within this very body that one aspires to realize the fruit of enlightenment, hence it is called a vow. The next line describes compassion, which is the vow to deliver all boundless beings. What follows speaks of removing delusion, which is the vow to cut off endless afflictions. Compassion and wisdom together form the Bodhi mind, which is precisely the essence of the Path. Furthermore, with solemn vows upholding it all, the three Dharma gates are complete, the four vows are fulfilled, and the generation of the Bodhi mind is fully accomplished herein.

苕溪云：初即佛道誓成，以攝法門誓學，由學法門而得果故。次即眾生誓度，以攝煩惱誓斷，由斷煩惱方度生故。

> Tiaoxi said: The first vow is to attain Buddhahood and the Path, encompassing the vow to learn all Dharma methods, for it is through learning these methods that one attains the fruit. The second is the vow to liberate all beings, encompassing the vow to sever all afflictions, for only by severing afflictions can one truly liberate beings.

長水云：了悟覺性，即前獲本妙心，得法身也。二、發菩提心，即本悲、智二願也。後修菩提行，即向下問修行方便也。謂若不了身心，云何知正道？故多劫修行，非真菩提。次不發大心，無由起行。故善財先陳三句，同佛化。上求下化，悲、智二心，一一先悟妙覺，明性從深理生，故名深心。以此二心，承順塵剎諸佛化行，無二無別，故名為奉。四句，結報恩。大論云：假使頂戴經塵劫，身為床座徧三千，若不傳法度眾生，畢竟無能報恩者。

> Changshui says: To awaken to the nature of awareness is to obtain the fundamental wondrous mind and attain the Dharma body. Second, giving rise to the Bodhi mind encompasses the two vows of compassion and wisdom. Subsequently cultivating the Bodhi path refers to the inquiry into the methods of practice that follows. For if one does not understand body and mind, how can one know the correct path? Therefore, practicing for many eons without this understanding is not true Bodhi. Next, without generating the great mind, one cannot begin the practice. Thus, Good Wealth first declares three statements, aligning with the Buddha's transformative work—seeking wisdom above and delivering beings below, the two minds of compassion and wisdom. Each begins with awakening to wondrous enlightenment, understanding that nature arises from profound truth, hence called the profound mind. With these two minds, one honors and follows the transforming practices of countless Buddhas throughout the universe, without distinction or duality—this is called reverence. The fourth statement concludes with repaying kindness. The Great Treatise says: Even if one carried the Buddha on one's head for eons, or offered one's body as a seat spanning the three thousand worlds, without transmitting the Dharma to liberate sentient beings, one could never repay that kindness.

苕溪云：以上願心歸奉塵剎如來，是報我佛微妙開示之恩。

> Tiaoxi said: "The above vows, offered to countless Buddhas, are my way of repaying the profound kindness of my Buddha's wondrous teachings."