dìzàng
梵名乞叉底蘗沙Kṣitigarbha，在忉利天，受釋迦如來付屬，每日晨朝入恒沙禪定觀察眾機，於二佛中間無佛世界教化六道眾生之大悲菩薩也。安忍不動如大地，靜慮深密如秘藏，故名地藏。又在密教其密號為悲願金剛或稱與願金剛，在金剛界示現南方寶生如來之幢菩薩，在胎藏界則為地藏院中九尊之中尊地藏薩埵也。地藏菩薩本願功德經囑累人天品曰：「地藏記：！記吾今日在忉利天中，於百千萬億不可說不可說一切諸佛天龍八部大會之中，再以人天諸眾生等未出三界在火宅中者付囑於汝，無令是諸眾生墮惡趣中一日一夜。」地藏十輪經一曰：「此善男子，於一一日每晨朝時，為欲成熟諸有情故，入殑伽河沙等諸定。從定起已，徧於十方諸佛國土成熟一切所化有情，隨其所應，利益安樂。」地藏本願經下曰：「現在未來天人眾，吾今慇懃付屬汝，以大神通方便度，勿令墮在諸惡趣。」地藏十輪經一曰：「安忍不動猶如大地，靜慮深密猶如秘藏。」地藏講式曰：「梵號叉底俱舍，密亦號悲願金剛，今號地藏薩埵也。彼胎藏界現九尊之主伴，度九界妄情。此金剛界列寶生界會，舉大悲之幢導三有迷途。」案：地藏菩薩名。在釋迦既滅以後，彌勒未生以前，眾生賴以救苦，自誓必盡度六道眾生，始願成佛。現身於人天地獄之中，以救苦難。其狀圓頂。手持寶珠及錫杖。或云即閻羅王之化身也。 佛滅度一千五百年。地藏降迹新羅國主家。姓金。號喬覺。永徽四年，年二十四歲。祝髮。攜白犬善聽，航海而來。至江南池州府東青陽縣九華山。端坐九華山頭，七十五載。至開元十六年七月三十夜成道。計年九十九歲。時有閣老閔公，素懷善念。每齋百僧，必虛一位，請洞僧（即地藏也）足數。僧乃乞一袈裟地。公許。衣徧覆九峰。遂盡喜捨。其子求出家。即道明和尚。公後亦離俗網。反禮其子為師。故今侍像。左道明，右閔公，職此故也。菩薩入定二十年，至至德二年七月三十日顯靈起塔。至今成大道場。 九華山之肉身殿，相傳為地藏成道之處。有磴八十一級，緣練以登，峻險不堪言狀。其化成寺，即地藏王宮，中存地藏之遺迹甚多。印光法師文鈔續編曰：「無知愚人，妄謂地藏菩薩是暹羅國太子，其肉身塔，遇閏大七月，彼國之王親來開塔。豈知此係新羅國王族出家，姓金名喬覺，於唐玄宗時來九華。居數十年，後坐脫，肉身不壞，遂以全身入塔，絕無開塔之說。當唐之時，高麗有三國：一高勾麗，二新羅，三百濟。後高勾麗吞滅二國，而但名高麗耳。近時愚人，不知新羅，遂訛作暹羅。唐時亦無暹羅之名，彼係兩國：一暹國，一羅斛國，後併為一，遂名暹羅。此僧事迹，具載九華志，宋高僧傳。」
Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group of eight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now the guardian of the earth. Though associated with Yama as overlord, and with the dead and the hells, his role is that of saviour. Depicted with the alarum staff with its six rings, he is accredited with power over the hells and is devoted to the saving of all creatures between the nirvana of Śākyamuni and the advent of Maitreya the fifth century he has been especially considered as the deliverer from the hells. His central place in China is at Chiu-hua-shan, forty li south-west of Ch'ing-yang in Anhui. In Japan he is also the protector of travellers by land and his image accordingly appears on the roads; bereaved parents put stones by his images to seek his aid in relieving the labours of their dead in the task of piling stones on the banks of the Buddhist Styx; he also helps women in labour. He is described as holding a place between the gods and men on the one hand and the hells on the other for saving all in distress; some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of a Korean monk who is considered to be his incarnation, and who came to China in 653 and died in 728 at the age of 99 after residing at Chiu-hua-shan for seventy-five years: his body, not decaying, is said to have been gilded over and became an object of worship. Many have confused 真羅 part of Korea with 暹羅 Siam. There are other developments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severally converting or transforming those in the hells, pretas, animals,asuras, men, and thedevas; these six Ti-tsang have different images and symbols. Ti-tsang has also six messengers 六使者: Yama for transforming those in hell; the pearl-holder forpretas; the strong one or animals; thedevīof mercy forasuras; thedevīof the treasure for human beings; one who has charge of the heavens for thedevas. There is also the 延命地藏 Yanming Ti-tsang, who controls length of days and who is approached, as also may be P'u-hsien, for that Purpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefits derived from his worship are many, some say ten, others say twenty-eight. His vows are contained in the 地藏菩薩本願經. There is also the 大乘大集地藏十輪經 tr. by Xuanzang in 10juanin the seventh century, which probably influenced the spread of the Ti-tsang cult.
Ksitigarbha [Bodhisattva]
菩薩名，因他安忍不動如大地，靜慮深密如秘藏，故名地藏。此菩薩在釋尊滅度以後，彌勒未生以前，擔負救度眾生的重任。而且常住地獄拔苦，因有「地獄未空，誓不成佛」之願，故以大願著稱。