【生活】地藏法门如何修 How to practice the Ksitigarbha method | 性仁法师开示 | 性仁法师开示 | 美佛寺

所谓地藏法门，就是以地藏菩萨为本尊而修持的法门。怎麽修持呢？主要以念诵『地藏三经』，礼拜《地藏宝忏》，受持地藏菩萨的圣号为主。『地藏三经』当中，除了《地藏菩萨本愿经》我们同修都非常熟悉以外，还有《地藏十轮经》、《占察善恶业报经》。合起来简称『三经』。我的恩师梦参长老，他的一生当中，极力弘扬地藏法门。对於地藏法门，他老人家情有独钟。也正是因为在他的极力弘扬之下，现在修学地藏法门的人是越来越多了。一般来说，一个初学者，大家刚刚开始进入到佛门，我们出家法师一般建议他们去读《地藏菩萨本愿经》。为甚麽？这是为甚麽呢？有几个理由。第一个理由，因为《地藏经》是一部末法时代救命的经典。三藏十二部，那麽多经典，没有一部经典像《地藏经》来得如此直接，如此当机，适合我们末法时代的众生的根机。这是第一点。第二个理由，那是因为地藏菩萨跟我们阎浮提的众生，最有缘。怎麽说呢？十方三世的一切诸佛、诸大菩萨那麽多。没有一尊菩萨像地藏菩萨那样，跟我们阎浮提的众生如此有缘。

这是第二点。第三点，最重要的一点。那是因为地藏法门相对来说，比较容易受持。我们在受持的过程当中，比较容易得到利益，见效来得比较快。这个符合我们现代人的那种速战速决的心理。这个是地藏法门受推崇的原因所在。我们大家知道，地藏法门又称为忏悔法门。是专以忏悔罪业作为修行的重点。这个对我们娑婆世界的凡夫众生来说，太重要太重要了。我们大家知道，我们之所以在娑婆世界轮回痛苦，我们之所以在三界六道当中流转，我跟诸位同修讲，所谓『业不重不生娑婆』。那是因为我们我们每个人都带着极重的罪业和习气。所以我们才会在这个娑婆世界流转痛苦，没有办法得到解脱。也正是因为我们的业障，在我们的现实生活当中，我们大家难免会遇到种种的障碍，种种的烦恼。这些障碍和烦恼，包括身体的疾病痛苦，内心的精神煎熬。所以作为一个刚刚开始有心学佛的这麽一个行者，我们必须要依赖地藏菩萨的教导，先学习忏悔法门。忏悔自己的业障，来消除宿世的业障。只有我们的业障忏除了之后，那我们现生生活当中才会相对地稳定，身心世界才会相对地健康。这个有利於我们当下学佛。我们冤亲债主的那种冤业少了之后，这个也有利於我们学佛道路的顺利进行。他们不干扰我们，那我们自然而然生活就顺利了，修行就容易上道了。所以我跟诸位同修讲，如果没有相对稳定的生活，没有相对健康的身体，包括我们的精神世界，身心的健康，那我们是修行不了的。所以对於一个初学者来说，忏悔就显得尤其重要。这也是地藏法门受推崇的最大原因。有人曾经跟我说，七月是『鬼月』，不能修地藏法门，不能诵《地藏经》，不能礼拜《地藏宝忏》，也不能执持地藏菩萨的圣号。他们跟我说，诵《地藏经》不吉祥，礼拜《地藏菩萨宝忏》会容易招来鬼道的众生，念地藏菩萨圣号会提前招来冤亲债主的出现。还有人跟我说，在家里不能修持地藏法门，不能诵《地藏经》，不能拜《地藏忏》，不能念地藏菩萨的圣号。因为他们认为，如果这麽做的话，会把鬼道的众生请到家里去。更有人提倡，晚上不能受持地藏法门。诸如此类等等，纯粹是道听途说，以讹传讹。纯粹是耸人听闻，无中生有。我跟诸位同修讲：没有这麽一回事。『地藏三经』里面没有这样说，我们佛法的经典也没有这麽说。佛未说也。

我们作为一个佛弟子，我们不要去随便瞎传。恰恰相反，农历七月，念诵《地藏经》，修持地藏法门，最为吉祥。是为自己冤亲债主超荐的最好时期。这个也正是《地藏经》的灵验和殊胜之处。我想这也是我们同修喜欢修持地藏法门的最大原因。当我们诵『地藏三经』，礼拜《地藏宝忏》，念地藏菩萨圣号的时候，当我们发出我们的声音，这个正起到为那些众生开示的作用。这个是你度化你冤亲债主的最佳机会，化解你们冤仇的最好时间。我跟诸位同修讲，再也没有比这个时间更合适的了。因为一旦这些冤亲债主得度了，那我们跟他们之间的债务一笔勾销，从此一劳永逸。我们走我们的阳关大道，他们过他们的独木桥，从此井水不犯河水。更为重要的是，不仅我们跟他们之间的怨恨情仇没有了，这些冤亲债主，他们得到佛法的利益之后，他们得度了之后，他们会感恩我们的，会感恩我们一辈子，从而成为���们的护法神，日夜守护着我们。所以这个对我们来说，忏除我们的罪业，减少我们的冤仇，跟冤亲债主之间的冤仇，对我们生活，对我们修行，真的是太重要太重要了。诸位同修，佛法最讲因果。如是因，如是果。大家有没有想过，为甚麽人家会成为我们的冤亲债主？为甚麽人家会跟我们过不去？那是因为在过去的生命长河当中，我们所造下的种种恶因。过去的恶业为因，今生冤亲债主讨债为果。因果丝毫不爽。所以才导致我们今生运势不好，事业不顺利，夫妻不和谐，家庭不和睦，子女不顺遂。甚至於我们在修行的道路上，有诸多的障碍。所有的这些，全部都归罪於冤亲债主他们的讨债所引起的。如果我们没有办法超荐冤亲债主，那这些冤亲债主将会给我们的人生设置种种的障碍。会让我们的菩提道上，难上加难。所以我们修持地藏法门，念诵《地藏经》的功德，把这个功德回向冤亲债主，超荐我们个人累生累世的冤亲债主，让他们早点出离三界六道的轮回，究竟解脱，往生到西方极乐世界。这个太重要太重要了。有些同修喜欢超荐对自己有恩的人，比如像我们的历代祖先，比如像我们过去世的父母师长、兄弟姐妹。甚至有些同修，喜欢把所做的功德回向佛道，为了要累积自己往生的资粮。所有的这些，并没有甚麽不好。但是我跟大家讲，跟冤亲债主相比起来，这些反而没有那麽重要。冤亲债主的超荐，显得更为重要。为甚麽呢？因为这些众生最小心眼，这些众生与你最有缘，最容易障碍你，最容易纠缠你。所以我们要有一个考量，有一个，自己要定量，孰重孰轻。正确的做法就是最好首先超荐冤亲债主。把这些冤亲债主的问题解决之后，那我们的业障自然而然就减轻了。

我们的成佛之道就畅通了。所以冤亲债主超荐成功了，那我们的生活就顺利了，那我们的修行之路，也会容易很多。在这里，需要指出的是，有些人身体过於敏感，如果读《地藏经》，礼拜《地藏宝忏》，受持地藏菩萨的圣号，感应如果是过於强烈，身体过於敏感，这个说明甚麽问题呢？这个恰恰说明，你的冤业太重，恰恰暗示着你的冤亲债主希望被超荐的那种强烈愿望。当然也是我们自己业障重的一种表现。我们更应该精进勇猛修学地藏法门。我们在修学的过程当中，在持诵『地藏三经』的过程当中，包括我们礼忏，包括我们受持名号，刚刚开始，如果有同修，可能感觉自己有一些不好的现象，或者不好的感觉，比如像头晕、眼花，然后读经的过程当中，字体特别地模糊，身体特别地酸痛，不舒适，内心产生的种种疑惑，妄念纷至，杂念很多，包括有时候在诵的过程当中呼吸困难。很多人遇到这种现象，他们都会比较容易放弃修持地藏法门。我觉得这个做法是完全错误的。我们遇到这种情况，那是说明我们累生累世的冤亲债主，他们在作祟。他们的强烈愿望，要我们把受持地藏法门的功德回向给他们。所以遇到这种情况，那是累生累世的冤亲债主在作祟，在作怪，才会导致这样。作为一个修行者，我们应该抱着最忏悔的心，去一心一意祈求冤亲债主的原谅，那这种现象才会慢慢地消失。当然，如果有一些同修具备大善根的人，或者以前对地藏法门有学过，有受持过，在持诵的过程当中，你会感受到清净无比，法喜充满，得未曾有。甚至有时候感动得眼泪一把鼻涕一把的。这个也是一个正常的现象，是一个好的现象来的，说明以前你有受持过地藏法门。但是不管我们同修遇到是好的感觉，还是不好的感受，我们大家在受持的过程当中，我们千万不要去执着。要把全身心地收来，放在诵经、礼忏、执持名号上。几个星期下来，一个月诵下来，甚至几年下来，乃至你一辈子受持地藏法门，我跟你说，你将会受益匪浅。《地藏经》不会太长，经文也不是特别地隐晦和深奥。

我们大家读起来的时候，都会朗朗上口。我们也能够明白里面的意思，好像在读一个故事书似的。特别适合我们初学者。大家如果感兴趣，那我们每天可以诵一部《地藏经》。你如果实在太忙，没有时间，那你可以把一部的《地藏经》分成三次诵，分成三天诵。每一天诵一卷，三天把它给诵完成。然后，诵好的时候，一定要记得回向你的冤亲债主，希望他们能够离苦得乐，希望他们能够解脱。这样他们之后就不会再找你麻烦。《地藏经》里面讲得特别清楚，念《地藏经》，礼拜《地藏宝忏》，或者执持地藏菩萨的圣号，一切不如意事，会渐渐消灭。所以诸位同修，我们大家不要去担心修地藏法门不吉祥。我跟你说，你如果天天受持地藏法门，天天念《地藏经》，那我跟你说，那你天天就是好天，时时就是好时。一切时中恒吉祥。让你的冤亲债主速速得以超荐，你也会得到地藏菩萨的摩顶授记，乃至十方的诸佛都会在梦中加持你，保佑你现生生活工作一切如意。这个我可以向大家保证。不是我向大家保证，这个是地藏菩萨的本愿力，是地藏菩萨的大慈大悲大愿力，是释迦本师在经教上是如是说的。最后祈求大家在地藏菩萨的摄受下，消灭一切的冤业，成就一切的功德。感恩大家，阿弥陀佛！

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性仁法师

宣讲於洛杉矶美佛寺

2020年08月19日

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The so-called Ksitigarbha method is a practice that takes Ksitigarbha Bodhisattva as your own object of worship. How to practice? It is mainly reciting The Three Ksitigarbha Sutras, doing The Ksitigarbha Repentance Ritual, and chanting the holy name of Ksitigarbha Bodhisattva. Among The Three Ksitigarbha Sutras, in addition to "The Sutra of the Great Vows of Ksitigarbha Bodhisattva", which our fellow practitioners are very familiar with, there are also "The Sutra of Ten Wheels of Ksitigarbha" and "The Sutra of Divination of Good and Evil Karmic Effects". They are collectively referred to as The Three Sutras. My respected master, Venerable Mengcan, throughout his life, had tried his best to promote the Ksitigarbha practice method. He had a soft spot for the Ksitigarbha method. It is also precisely because of his vigorous promotion that more and more people are now practicing the Ksitigarbha method. Generally speaking, for a beginner, who has just started to enter Buddhism, we monks generally recommend that they read "The Sutra of the Great Vows of Ksitigarbha Bodhisattva". Why? Why is this? There are several reasons. The first reason is that "The Ksitigarbha Sutra" is a life-saving sutra in the age of the Degenerate Dharma. Many sutras are in the Three Treasuries and the Twelve Divisions of Buddhism, but no one else is as straightforward as "The Ksitigarbha Sutra", or as suitable, to fit the characters of our beings in the age of the Degenerate Dharma. This is the first point. The second reason is that Ksitigarbha Bodhisattva has the most predestined relationship with our beings of Samsara. Why is that? Buddhas and Bodhisattvas at all times and in all places are so many. No other bodhisattva is like Ksitigarbha Bodhisattva, who has such a predestined relationship with our beings of Samsara. This is the second point. The third and most important point. Because the Ksitigarbha method is relatively easy to practice. In the process of practicing, it is easier for us to obtain benefits, and effects come sooner. It is in line with our modern people's desire of looking for a quick fix. This is why the Ksitigarbha method is highly esteemed. As we all know, the Ksitigarbha method is also called the method of repentance. The focus of practice is to repent of one's negative karma.

For our ordinary beings in the world of Samsara, this is so important. As we all know, the reason why we suffer in reincarnation in the world of Samsara and circulating among the three levels and six realms, I tell you fellow practitioners, is that "you cannot come to Samsara without heavy karma". It is because each of us carries extremely heavy negative karma and habits. That is why we have to circulate painfully in this world of Samsara, and there is no way to be liberated. It is precisely because of our karmic obstacles, in the real life, we all inevitably encounter all kinds of obstacles and afflictions. These obstacles and afflictions include physical illness and pain and mental suffering. Therefore, as a practitioner who has just started one's willingness to study Buddhism, we must rely on the teachings of Ksitigarbha Bodhisattva and learn the method of repentance first. Repent of your karma to eliminate the negative karma from past lives. Only after our negative karma is repented of and eliminated, will we be relatively stable in our present life, and the physical and mental world will be relatively healthy. This is conducive to our current study of Buddhism. The reduction of the bad karma with our foes and karmic creditors also helps us to proceed smoothly on the path of studying Buddhism. If they do not interfere with us, then our lives will naturally go smoothly, and our practice will be easier to stay on track. So, I tell you fellow practitioners that without a relatively stable life and a relatively healthy body, including your spiritual world and physical and mental health, you can't cultivate. So, for a beginner, repentance is especially important. This is also the biggest reason why the Ksitigarbha method is highly esteemed. Someone once told me that July was the "Ghost Month". People should not practice the Ksitigarbha method, should not recite "The Ksitigarbha Sutra", should not do The Ksitigarbha Repentance Ritual, and should not chant the holy name of Ksitigarbha Bodhisattva. They told me that reciting "The Ksitigarbha Sutra" was not auspicious, doing The Ksitigarbha Bodhisattva Repentance Ritual would easily attract sentient beings in the ghost realm, and chanting the holy name of Ksitigarbha Bodhisattva would make foes and karmic creditors appear earlier. Some others also told me that people should not practice the Ksitigarbha method at home, should not recite "The Ksitigarbha Sutra", should not do The Ksitigarbha Repentance Ritual, or chant the holy name of Ksitigarbha Bodhisattva. Because they think that if they do this, they will invite the sentient beings in the ghost realm to their homes. Some people even advocate that people should not practice the Ksitigarbha method at night. Sayings like that, are purely hearsay, circulating erroneous reports. They are purely sensational, made out of nothing. I tell you fellow practitioners that there is no such thing. This is not said in The Three Ksitigarbha Sutras, nor is it said in our Buddhist sutras.

The Buddha did not say that. As Buddhist disciples, we do not want to spread it irresponsibly. On the contrary, in lunar July, reciting "The Ksitigarbha Sutra" and practicing the Ksitigarbha method are the most auspicious. This is the best time to release one's own foes and karmic creditors. This is also "The Ksitigarbha Sutra"'s efficacious and wondrous point. I think this is the most important reason why our fellow practitioners like to practice the Ksitigarbha method. When we recite The Three Ksitigarbha Sutras, do The Ksitigarbha Repentance Ritual, and chant the holy name of Ksitigarbha Bodhisattva, when we utter our voice, it is playing the role of teaching for those sentient beings. This is the best opportunity to enlighten your foes and karmic creditors, the best time to resolve your grievances and hatred. I tell you fellow practitioners that there is no better time than this. Because once these foes and karmic creditors are enlightened, the debt between you and them will be wiped out once and for all. You walked your way, they walk their way, and never across with each other. More importantly, not only have the grievances and hatred between you and them gone, but after the foes and karmic creditors get the benefits of the Dharma, after they are enlightened, they will be grateful to you, and for their lives, and become your protectors, guarding you day and night. Therefore, for us, repenting of our negative karma, reducing our grievances and hatred with foes and karmic creditors, are really very important for our lives and our practice. Fellow practitioners, Buddhism emphasizes cause and effect. When there is a cause, there is an effect. Have you ever thought about why people become our foes and karmic creditors? Why do people make life difficult for us? That is because in our past lives, we have created all kinds of evil causes. The bad karma from the past is the cause, and the debt collection by the creditors in this life is the effect. Cause and effect can never be wrong. That is why we have bad luck in this life, poor career, disharmony between the couple or in family, or unsuccessful children. Even in our spiritual practice path, there are many obstacles. All of this is attributable to the debt collection by the foes and karmic creditors. If we are not able to release our foes and karmic creditors, then these foes and karmic creditors will set up various obstacles to our lives, which will make our bodhi path more difficult. So, we transfer the merits from practicing the Ksitigarbha method, reciting "The Ksitigarbha Sutra", to our own foes and karmic creditors, to release our foes and karmic creditors from past lives, so that they can leave the reincarnation of the three levels and the six realms earlier, absolutely liberated, and be reborn in the Pureland of the West. This is so important. Some fellow practitioners like to release people who are kind to them, such as our ancestors in the past generations, such as our parents, teachers, brothers and sisters in past lives. Some fellow practitioners even like to transfer the merits they have to their Bodhi path, to accumulate their own resources for the rebirth in the Pureland.

There is nothing wrong with any of these. But let me tell you that comparing with foes and karmic creditors, these are not that important. To release foes and karmic creditors is even more important. Why? Because these sentient beings are the pettiest, these sentient beings are most predestined to you, are the easiest to hinder you, and the most likely to entangle you. Therefore, we must have one consideration and evaluation on which one is more important, and which is less important. The correct approach is to first release the foes and karmic creditors. After solving the problems with these foes and karmic creditors, our karmic obstacles will naturally be reduced. Our path to Buddhahood will be smooth. Therefore, if releasing foes and karmic creditors is successful, our lives will be smooth, and our path of practice will be much easier. Here, it should be pointed out that some people's bodies are too sensitive. If when you read "The Ksitigarbha Sutra" or do The Ksitigarbha Repentance Ritual, or chant Ksitigarbha Bodhisattva's holy name, the induction is too strong and your body is too sensitive, what does this indicate? This just shows that your karma of wrongdoing is too heavy, and it just hints that your foes and karmic creditors' strong desire of being released. Of course, it is also a manifestation of our own heavy karmic obstacles. We should be more diligent and courageous in learning and practicing the Ksitigarbha method. In the process of learning and practicing, in the process of reciting The Three Ksitigarbha Sutras, including our doing repentance ritual, including bearing the name in mind, when we just begin, if some fellow practitioners, maybe feel something wrong, or have bad feelings, such as dizziness, giddiness, or in the process of reading sutras, the characters are very blurry, the body is very sore, painful, or uncomfortable, or in your mind you have all kinds of doubts, many delusions, and a lot of distractions, including breathing difficulties sometimes during the chanting process. When many people encounter this phenomenon, they will easily give up practicing the Ksitigarbha method. I think this is completely wrong. Our encounter with this means that our foes and karmic creditors from the past are making troubles. They strongly desire and want us to transfer the merits of practicing the Ksitigarbha method to them. Therefore, encountering such a situation is because the foes and karmic creditors are making troubles, which will lead to this situation. As practitioners, we should hold the most remorseful heart to pray wholeheartedly for our foes and karmic creditors' forgiveness, then this phenomenon will gradually disappear. Of course, if there are some fellow practitioners who have the roots of great virtue, or have learned or practiced the Ksitigarbha method before, in the process of recitation, you will feel incomparably pure and full of Dharma joy, which you have never experienced before, sometimes even break into tears. This is also normal, and it is good. It shows that you have upheld and practiced the Ksitigarbha method before. But regardless of whether our fellow practitioners encounter good feelings or bad feelings, during upholding and practicing, we must not become attached to it. Take back and put your whole heart and soul on recitation, repentance, and chanting and bearing the name in mind.

Recite for a few weeks, a month, or even a few years, or even, throughout your life, uphold and practice the Ksitigarbha method, I tell you that you will benefit a lot. "The Ksitigarbha Sutra" is not too long, and the scriptures are not very obscure and profound. When read it, we know it is catchy. We can also understand the meaning, just like a story book, it is very suitable for our beginners. If you are interested, you can recite "The Ksitigarbha Sutra" over once every day. If you are too busy and do not have time, then you can divide "The Ksitigarbha Sutra" into three parts to recite or allocate to three days to recite. Recite one volume a day and finish in three days. Then, every time when you are done chanting, you must remember to transfer merit to your foes and karmic creditors, hoping that they can get away from suffering and be happy, and hope that they can be liberated. Thus they will not bother you again. "The Ksitigarbha Sutra" says it very clearly that if you recite "The Ksitigarbha Sutra", do The Ksitigarbha Repentance Ritual, or hold and chant the holy name of Ksitigarbha Bodhisattva, all unsatisfactory things will gradually disappear. So fellow practitioners, do not worry if practicing the Ksitigarbha method is unlucky. Let me tell you, if you uphold and practice the Ksitigarbha method every day or recite "The Ksitigarbha Sutra" every day, then I can tell you that every day is a good day, and every moment is a good moment. All moments are always auspicious. Let your foes and karmic creditors quickly be released, and you will also receive Ksitigarbha Bodhisattva's assurance of attaining Buddhahood, and even all Buddhas in all places will empower you in your dreams and bless you in your life and work. I can assure you of this. It is not me assuring you, it is Ksitigarbha Bodhisattva's power of his original vows, Ksitigarbha Bodhisattva's power of his great mercy and great compassion and great vows. It is said by our original founder Shakyamuni Buddha in his teachings. Finally, I pray that everyone will, under the empowerment of Ksitigarbha Bodhisattva, eliminate all heinous and negative karma and accomplish all merits. Namaste, Amitabha!