---
title: "地藏本願經綸貫 · No. 383-C 地藏菩薩本願經科注序"
description: "地藏本願經綸貫由清代僧人靈椉撰寫，是對佛教經典《地藏菩薩本願經》的注釋與闡釋。該經以地藏菩薩的大願與救度眾生的悲心為核心，闡述因果報應、六道輪迴及地獄救贖等教義。靈椉的注釋深入淺出，結合當時佛教思想，為信眾提供修行指導。清代佛教注重實踐與經典研究，此書反映了這一時代特色。《地藏菩薩本願經》在漢傳佛教中地位崇高，被視為超度亡靈、積累福德的必讀經典，靈椉的注釋進一步強化了其影響力，成為研究地藏信仰的重要文獻。"
url: "https://rushiwowen.co/en/r/cmaw6rj2p0035ju040ngumofn"
---

### No. 383-C地藏菩薩本願經科注序

> Preface to the Annotated Outline of the Earth Store Bodhisattva’s Fundamental Vows Sutra

地藏菩薩本願經者，頓脫生死之捷徑，速到涅槃之津梁，起死回生之良藥，閉惡興善之寶鑑也。乃至以信手拔疑根，用戒足登樂剎，慧目定心，無量功德，靡不具足者，其唯此經歟。是故地藏菩薩實為羣生所依福田之根本也。若能歸敬此菩薩者，則眾苦悉除，諸願滿足。現在能得安隱，將來必定解脫。若稱洪名，或歷耳根，永滅重罪，終至寶果，是皆大士不可思議慈願力之所致。其慈山願海，實過於諸大菩薩者，日劫相倍矣。是以釋迦世尊將人天眾囑此大士，復讚之曰：一彈指間歸依地藏菩薩，是諸眾生，即得解脫三惡道報也。原夫佛法寬廣，行門無量，所有諸善功德之中，而以發心起願為最要。緬惟菩薩往昔作長者子及光目女時，而發心起願，齊修六度，圓證三身，恒沙功德，皆悉具足。故今播名十方，分身沙界，廣度眾生者，皆由發大心、起大願故。故知發心即諸願之根本，一切功德莫不由是而生。然而本具大願從智體起，拔濟弘誓由悲用生。始從發心，終至成道，引行趣果，願為之本，是故成佛，莫先於願。所謂無願多退。如牛無御，如畵無膠，如坏未火，終不可用。故經云：比丘不發誓者，終不成佛道。誓願之福不可稱計，得至甘露滅盡之處也。予甞深翫是經，審以慈孝願行為宗要。何者？以光目女有大慈愍心，為母發大願故。然則慈能生孝，因孝發願，由願興行，開則成慈孝願行，合則為慈願也。頃支那國有運遐法師，以自所編地藏菩薩本願經科注，寄送崎陽興福悅峯師。師即運法師同省也。甞聞運師於病中而注是經，凡成六卷，其功豈易言哉！此經自唐至今，千有餘載，甫有注釋之者。吁！亦可謂難矣。是誠菩薩護念法師善願。病魔既退，勇猛莫超。佛言勇猛名地藏。然則運遐法師豈非能契佛意者歟。予欲請此注梓行於世。悅師諾然授之。予不勝喜，如獲異寶。今既付梓，普願見者聞者知地藏菩薩本願功德利益之事，則植將來之智種。而且見果畏因，息惡勤善，遣妄歸真，仰信受持，如食金剛，決定不消，終得佛果。以此不思議尊經，實為羣生之慈澤，潤物無窮。逢是妙典，多劫慶幸，莫大於此。故不揣愚陋而為之序。

> The Sutra on the Fundamental Vows of the Bodhisattva Kshitigarbha is a swift path to liberation from birth and death, a direct ferry to nirvana, a miraculous remedy for reviving the dead, and a precious mirror for closing off evil and promoting good. Through the hand of faith, it uproots doubt; with the feet of moral discipline, it helps one reach the blissful realm; with the eyes of wisdom and a settled mind, it brings countless merits—nothing is left incomplete except through this sutra. Thus, Bodhisattva Kshitigarbha is truly the root of the field of blessings that all beings rely upon. If one can take refuge in and revere this Bodhisattva, all sufferings will be eliminated, and all wishes will be fulfilled. In the present, one gains peace and security; in the future, one will surely attain liberation. If one recites his great name or even hears it with one's ears, heavy past misdeeds will be eternally eradicated, and one will ultimately reach the precious fruit of Buddhahood. All this is brought about by the power of the Great Being's inconceivable compassion and vows. His mountain of compassion and ocean of vows truly surpass those of other great Bodhisattvas, with a single day of his practice being worth eons of theirs. For this reason, the World-Honored One Shakyamuni entrusted the celestial and human beings to this Great Being and praised him, saying, "In the time it takes to snap one's fingers, if beings take refuge in Kshitigarbha Bodhisattva, they will immediately be freed from retribution in the three lower realms." The Buddha's Dharma is vast and broad, with countless methods of practice. Among all kinds of wholesome deeds and merits, generating the aspiration and making vows is the most essential. Reflecting on the past, when the Bodhisattva was a elder's son and the maiden Bright Eyes (Guangmu), he generated the mind and made vows, simultaneously cultivating the six perfections, fully realizing the three bodies of a Buddha, and completely perfecting merits as numerous as the sands of the Ganges. This is why his name now resounds throughout the ten directions, and his emanations fill worlds as numerous as grains of sand, extensively liberating beings—all because he generated the great mind and made the great vows. Therefore, we know that generating the mind is the root of all vows, and all merits arise from it. Yet, the great vows inherent in one's nature arise from the essence of wisdom, and the vast compassionate vows to rescue beings arise from the function of compassion. From the initial generation of the mind to the final attainment of Buddhahood, guiding practice and leading to the result, vows are the foundation. Thus, to become a Buddha, nothing is more essential than vows. This is because, without vows, one will easily regress, like an ox without a driver, like a painting without glue, like clay that has not been fired—it will never be useful. Hence, the sutra says, "If a monk does not make vows, he will ultimately not realize the path of Buddhahood." The blessings from vows are immeasurable and lead to the cessation of all suffering, the state of immortal nectar. I have deeply studied this sutra and have determined that its core teaching is compassion, filial piety, vows, and practice. Why is that so? Because the maiden Bright Eyes, with her great compassionate mind, made a great vow for her mother. Thus, compassion gives rise to filial piety; from filial piety, vows arise; and from vows, practice emerges. When analyzed, these become compassion, filial piety, vows, and practice. When unified, they are simply the compassionate vow. Recently, in China, Dharma Master Yunxia compiled an annotated commentary on the Sutra of the Fundamental Vows of Bodhisattva Kshitigarbha and sent it to Master Yuefeng of Kofuku-ji Temple in Nagasaki. Master Yuefeng is from the same province as Master Yunxia. I have heard that Master Yunxia wrote this commentary of six volumes while he was ill—how easily can this achievement be described! More than a thousand years have passed since the sutra was introduced from the Tang dynasty to the present, and finally, a commentary has been produced. Oh, how rare and difficult it is! This is truly due to the Bodhisattva's protection of the Dharma Master's virtuous vow. Having overcome his illness, his courage is unsurpassed. The Buddha said, "One who is courageous is called Kshitigarbha." Then, is not Dharma Master Yunxia precisely one who can grasp the Buddha's intention? I wished to publish this commentary for the world. Master Yuefeng graciously agreed to give it to me. Overwhelmed with joy, I felt as if I had obtained a rare treasure. Now that it has been printed, I deeply wish that all who see or hear it will understand the merits, benefits, and stories of Bodhisattva Kshitigarbha's fundamental vows. This will plant seeds of wisdom for the future. Moreover, seeing the results, one will fear the causes, cease evil, diligently pursue goodness, abandon delusion and return to truth, faithfully believe, uphold, and practice this teaching. It is like eating a vajra (diamond)—it will never be digested, and one will ultimately attain Buddhahood. This inconceivably supreme sutra is truly the loving gift for all beings, nourishing endlessly. To encounter this wonderful scripture is the greatest fortune in many kalpas. Therefore, despite my ignorance and incompetence, I have written this preface.

旹貞享五年歲次戊辰季春上澣吉旦

> In the spring of the year 1688, on an auspicious morning during the first ten days of the third month

寶池釋真常稽首敬撰