所謂地藏法門，就是以地藏菩薩為本尊而修持的法門。怎麼修持呢？主要以念誦『地藏三經』，禮拜《地藏寶懺》，受持地藏菩薩的聖號為主。『地藏三經』當中，除了《地藏菩薩本願經》我們同修都非常熟悉以外，還有《地藏十輪經》、《佔察善惡業報經》。合起來簡稱『三經』。我的恩師夢參長老，他的一生當中，極力弘揚地藏法門。對於地藏法門，他老人家情有獨鐘。也正是因為在他的極力弘揚之下，現在修學地藏法門的人是越來越多了。一般來說，一個初學者，大家剛剛開始進入到佛門，我們出家法師一般建議他們去讀《地藏菩薩本願經》。為甚麼？這是為甚麼呢？有幾個理由。第一個理由，因為《地藏經》是一部末法時代救命的經典。三藏十二部，那麼多經典，沒有一部經典像《地藏經》來得如此直接，如此當機，適合我們末法時代的眾生的根機。這是第一點。第二個理由，那是因為地藏菩薩跟我們閻浮提的眾生，最有緣。怎麼說呢？十方三世的一切諸佛、諸大菩薩那麼多。沒有一尊菩薩像地藏菩薩那樣，跟我們閻浮提的眾生如此有緣。

這是第二點。第三點，最重要的一點。那是因為地藏法門相對來說，比較容易受持。我們在受持的過程當中，比較容易得到利益，見效來得比較快。這個符合我們現代人的那種速戰速決的心理。這個是地藏法門受推崇的原因所在。我們大家知道，地藏法門又稱為懺悔法門。是專以懺悔罪業作為修行的重點。這個對我們娑婆世界的凡夫眾生來說，太重要太重要了。我們大家知道，我們之所以在娑婆世界輪迴痛苦，我們之所以在三界六道當中流轉，我跟諸位同修講，所謂『業不重不生娑婆』。那是因為我們我們每個人都帶著極重的罪業和習氣。所以我們才會在這個娑婆世界流轉痛苦，沒有辦法得到解脫。也正是因為我們的業障，在我們的現實生活當中，我們大家難免會遇到種種的障礙，種種的煩惱。這些障礙和煩惱，包括身體的疾病痛苦，內心的精神煎熬。所以作為一個剛剛開始有心學佛的這麼一個行者，我們必須要依賴地藏菩薩的教導，先學習懺悔法門。懺悔自己的業障，來消除宿世的業障。只有我們的業障懺除了之後，那我們現生生活當中才會相對地穩定，身心世界才會相對地健康。這個有利於我們當下學佛。我們冤親債主的那種冤業少了之後，這個也有利於我們學佛道路的順利進行。他們不干擾我們，那我們自然而然生活就順利了，修行就容易上道了。所以我跟諸位同修講，如果沒有相對穩定的生活，沒有相對健康的身體，包括我們的精神世界，身心的健康，那我們是修行不了的。所以對於一個初學者來說，懺悔就顯得尤其重要。這也是地藏法門受推崇的最大原因。有人曾經跟我說，七月是『鬼月』，不能修地藏法門，不能誦《地藏經》，不能禮拜《地藏寶懺》，也不能執持地藏菩薩的聖號。他們跟我說，誦《地藏經》不吉祥，禮拜《地藏菩薩寶懺》會容易招來鬼道的眾生，念地藏菩薩聖號會提前招來冤親債主的出現。還有人跟我說，在家裡不能修持地藏法門，不能誦《地藏經》，不能拜《地藏懺》，不能念地藏菩薩的聖號。因為他們認為，如果這麼做的話，會把鬼道的眾生請到家裡去。更有人提倡，晚上不能受持地藏法門。諸如此類等等，純粹是道聽途說，以訛傳訛。純粹是聳人聽聞，無中生有。我跟諸位同修講：沒有這麼一回事。『地藏三經』裡面沒有這樣說，我們佛法的經典也沒有這麼說。佛未說也。

我們作為一個佛弟子，我們不要去隨便瞎傳。恰恰相反，農曆七月，念誦《地藏經》，修持地藏法門，最為吉祥。是為自己冤親債主超薦的最好時期。這個也正是《地藏經》的靈驗和殊勝之處。我想這也是我們同修喜歡修持地藏法門的最大原因。當我們誦『地藏三經』，禮拜《地藏寶懺》，念地藏菩薩聖號的時候，當我們發出我們的聲音，這個正起到為那些眾生開示的作用。这個是你度化你冤親債主的最佳機會，化解你們冤仇的最好時間。我跟諸位同修講，再也沒有比這個時間更合適的了。因為一旦這些冤親債主得度了，那我們跟他們之間的債務一筆勾銷，從此一勞永逸。我們走我們的陽關大道，他們過他們的獨木橋，從此井水不犯河水。更為重要的是，不僅我們跟他們之間的怨恨情仇沒有了，這些冤親債主，他們得到佛法的利益之後，他們得度了之後，他們會感恩我們的，會感恩我們一輩子，從而成為我們的護法神，日夜守護著我們。所以這個對我們來說，懺除我們的罪業，減少我們的冤仇，跟冤親債主之間的冤仇，對我們生活，對我們修行，真的是太重要太重要了。諸位同修，佛法最講因果。如是因，如是果。大家有沒有想過，為甚麼人家會成為我們的冤親債主？為甚麼人家會跟我們過不去？那是因為在過去的生命長河當中，我們所造下的種種惡因。過去的惡業為因，今生冤親債主討債為果。因果絲毫不爽。所以才導致我們今生運勢不好，事業不順利，夫妻不和諧，家庭不和睦，子女不順遂。甚至於我們在修行的道路上，有諸多的障礙。所有的這些，全部都歸罪於冤親債主他們的討債所引起的。如果我們沒有辦法超薦冤親債主，那這些冤親債主將會給我們的人生設置種種的障礙。會讓我們的菩提道上，難上加難。所以我們修持地藏法門，念誦《地藏經》的功德，把這個功德迴向冤親債主，超薦我們個人累生累世的冤親債主，讓他們早點出離三界六道的輪迴，究竟解脫，往生到西方極樂世界。這個太重要太重要了。有些同修喜歡超薦對自己有恩的人，比如像我們的歷代祖先，比如像我們過去世的父母師長、兄弟姐妹。甚至有些同修，喜歡把所做的功德迴向佛道，為了要累積自己往生的資糧。所有的這些，並沒有甚麼不好。但是我跟大家講，跟冤親債主相比起來，這些反而沒有那麼重要。冤親債主的超薦，顯得更為重要。為甚麼呢？因為這些眾生最小心眼，這些眾生與你最有緣，最容易障礙你，最容易糾纏你。所以我們要有一個考量，有一個，自己要定量，孰重孰輕。正確的做法就是最好首先超薦冤親債主。把這些冤親債主的問題解決之後，那我們的業障自然而然就減輕了。

我們的成佛之道就暢通了。所以冤親債主超薦成功了，那我們的生活就順利了，那我們的修行之路，也會容易很多。在這裡，需要指出的是，有些人身體過於敏感，如果讀《地藏經》，禮拜《地藏寶懺》，受持地藏菩薩的聖號，感應如果是過於強烈，身體過於敏感，這個說明甚麼問題呢？這個恰恰說明，你的冤業太重，恰恰暗示著你的冤親債主希望被超薦的那種強烈願望。當然也是我們自己業障重的一種表現。我們更應該精進勇猛修學地藏法門。我們在修學的過程當中，在持誦『地藏三經』的過程當中，包括我們禮懺，包括我們受持名號，剛剛開始，如果有同修，可能感覺自己有一些不好的現象，或者不好的感覺，比如像頭暈、眼花，然後讀經的過程當中，字體特別地模糊，身體特別地酸痛，不舒適，內心產生的種種疑惑，妄念紛至，雜念很多，包括有時候在誦的過程當中呼吸困難。很多人遇到這種現象，他們都會比較容易放棄修持地藏法門。我覺得這個做法是完全錯誤的。我們遇到這種情況，那是說明我們累生累世的冤親債主，他們在作祟。他們的強烈願望，要我們把受持地藏法門的功德迴向給他們。所以遇到這種情況，那是累生累世的冤親債主在作祟，在作怪，才會導致這樣。作為一個修行者，我們應該抱著最懺悔的心，去一心一意祈求冤親債主的原諒，那這種現象才會慢慢地消失。當然，如果有一些同修具備大善根的人，或者以前對地藏法門有學過，有受持過，在持誦的過程當中，你會感受到清淨無比，法喜充滿，得未曾有。甚至有時候感動得眼淚一把鼻涕一把的。這個也是一個正常的現象，是一個好的現象來的，說明以前你有受持過地藏法門。但是不管我們同修遇到是好的感覺，還是不好的感受，我們大家在受持的過程當中，我們千萬不要去執著。要把全身心地收來，放在誦經、禮懺、執持名號上。幾個星期下來，一個月誦下來，甚至幾年下來，乃至你一輩子受持地藏法門，我跟你說，你將會受益匪淺。《地藏經》不會太長，經文也不是特別地隱晦和深奧。

我們大家讀起來的時候，都會朗朗上口。我們也能夠明白裡面的意思，好像在讀一個故事書似的。特別適合我們初學者。大家如果感興趣，那我們每天可以誦一部《地藏經》。你如果實在太忙，沒有時間，那你可以把一部的《地藏經》分成三次誦，分成三天誦。每一天誦一卷，三天把它給誦完成。然後，誦好的時候，一定要記得迴向你的冤親債主，希望他們能夠離苦得樂，希望他們能夠解脫。這樣他們之後就不會再找你麻煩。《地藏經》裡面講得特別清楚，念《地藏經》，禮拜《地藏寶懺》，或者執持地藏菩薩的聖號，一切不如意事，會漸漸消滅。所以諸位同修，我們大家不要去擔心修地藏法門不吉祥。我跟你說，你如果天天受持地藏法門，天天念《地藏經》，那我跟你說，那你天天就是好天，時時就是好時。一切時中恒吉祥。讓你的冤親債主速速得以超薦，你也會得到地藏菩薩的摩頂授記，乃至十方的諸佛都會在夢中加持你，保佑你現生生活工作一切如意。這個我可以向大家保證。不是我向大家保證，這個是地藏菩薩的本願力，是地藏菩薩的大慈大悲大願力，是釋迦本師在經教上是如是說的。最後祈求大家在地藏菩薩的攝受下，消滅一切的冤業，成就一切的功德。感恩大家，阿彌陀佛！

主講

性仁法師

宣講於洛杉磯美佛寺

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!