Practice Methods of the Ksitigarbha Dharma Door

Ksitigarbha Bodhisattva is like the nurturing earth of Mother Nature, containing an inexhaustible treasury of the Buddha’s teachings. In truth, each of us carries within us the seeds of wholesome roots. Let us follow Ksitigarbha Bodhisattva’s “treasure map” to uncover and cultivate the rich mine of our true nature.
 
■ Hsu Tsui-Ku (許翠谷 )

“Only when all beings are liberated will I attain enlightenment.” “As long as hell is not empty, I vow not to become a Buddha.” At first glance, the great vows of Ksitigarbha Bodhisattva seem like an impossible mission. Where do we begin to align ourselves with his path of awakening, while helping others to do the same? Can ordinary people like you and me do it?
 
Before the Buddha entered nirvana, he entrusted Ksitigarbha Bodhisattva with the mission of guiding and liberating sentient beings. He thereby revealed a wealth of practical methods within the Three Ksitigarbha Sutras, including reciting the Bodhisattva’s name, chanting mantras and sutras, diligently practicing the Ten Wholesome Ways of Actions, and cultivating Samatha-Vipassana. Although these approaches differ, they all share a common purpose: to train the mind and to help us overcome the challenges along the path of practice. Let’s open the doors to start Ksitigarbha Bodhisattva’s special training program.

Reciting the Name: Namo Ksitigarbha Bodhisattva

Reciting the Buddha’s name is the simplest and most reliable method within the Ksitigarbha Dharma Door. In Ksitigarbha Bodhisattva’s past lives—as the Brahmin maiden and as the girl Bright-Eyes—he received help from Buddhas and Bodhisattvas through the sincere recitation of the Buddha’s name. For this reason, in the Original Vows of Ksitigarbha Bodhisattva Sutra, “The Chapter on the Recitation of Buddhas’ Names,” it is clearly taught that reciting the Buddha’s name is a fundamental path leading all beings toward Buddhahood. The Three Ksitigarbha Sutras further affirm that, as long as we wholeheartedly take refuge in and recite the sacred name of Ksitigarbha Bodhisattva, we will receive his compassionate protection and guidance. This strengthens our faith, swiftly removes obstacles, and helps our aspirations come to fruition.
 
Venerable Guo Dih (果諦法師), the supervising monastic at the Chung-Hwa Institute of Buddhist Culture in Beitou, has long led group practice of the Original Vows of Ksitigarbha Bodhisattva Sutra. She emphasizes that when we follow the steady rhythm of the wooden fish and focus on recitation, the mind naturally gathers and settles, no longer distracted by external conditions. Moreover, “reciting the Buddha’s name” means keeping in mind the virtues and dignified qualities of the Buddhas and Bodhisattvas. This helps us align with Ksitigarbha Bodhisattva’s great vows, awaken the seeds of enlightenment within us, and nurture deep, unwavering faith. For these reasons, reciting the Buddha’s name can be regarded as one of the most skillful and accessible practice methods.
 
Chanting Mantras: The Mantra for Eliminating Fixed Karma
 
There are more than a dozen mantras associated with Ksitigarbha Bodhisattva. Among them, the most widely transmitted and familiar to practitioners is the “Mantra for Eliminating Fixed Karma” from The Mengshan Food Bestowal Rite: Om Pramardane Svaha. This mantra is believed to subdue and disperse all karmic obstacles and unwholesome actions.

Mantra for Eliminating Fixed Karma originates from volume six of the Collected Dharanis Sutra. It was originally known as the “Ksitigarbha Dharmakaya Mudra Mantra.” Mantra scholar Lin Guangming explains that this mantra is rooted in Ksitigarbha Bodhisattva’s fundamental vows and therefore carries profound and inconceivable power, helping practitioners dissolve karmic hindrances. Esoteric Buddhist practitioners believe that by practicing this mantra, one can become one with the Dharmakaya of Ksitigarbha Bodhisattva and ultimately achieve the same great merit of vows as Ksitigarbha Bodhisattva himself.

Another commonly recited mantra associated with Ksitigarbha Bodhisattva is: namah samanta-budanam ha ha ha vismaye svaha. This mantra appears in Volume Four of the Mahavairocana Sutra, where it is known as the “Ksitigarbha Hrdaya Mantra.” It is especially popular in Japan and is included in the Thirteen Buddhas Mantras, which many Japanese Buddhists recite in their daily practice. According to scholar Lin Guangming, the syllable “ha” is regarded as the seed syllable of Ksitigarbha Bodhisattva and frequently appears in his associated mantras. In its original Sanskrit context, this syllable carries meanings such as “to eliminate” or “to let go.” The repetition of “ha” three times symbolizes Ksitigarbha Bodhisattva’s use of diverse skillful means to benefit all beings and help them dispel afflictions, thereby freeing themselves from the causes of suffering.

Studying Sutra: The Three Ksitigarbha Sutras

The “Three Ksitigarbha Sutras” refer to the Original Vows of Ksitigarbha Bodhisattva Sutra, the Kshitigarbha Ten Wheels Mahayana Sutra from the Great Collection, and the Sutra on the Divination of the Effect of Good and Evil Actions. Although many scriptures are associated with Ksitigarbha Bodhisattva, the one most widely known and recited by practitioners is the Original Vows of Ksitigarbha Bodhisattva Sutra.

The Original Vows of Ksitigarbha Bodhisattva Sutra primarily expounds the Bodhisattva’s profound vows while emphasizing the law of cause and effect. The Kshitigarbha Ten Wheels Mahayana Sutra has explored the intricate workings of cause and effect across immeasurable eons, presenting the Buddha’s ten “Dharma wheels” as remedies for the ten unwholesome actions of ordinary beings. It places particular emphasis on meditative discipline, outlining six progressive methods—counting, following, calming, observing, transforming, and purifying—which guide practitioners step by step from foundational to more advanced levels of practice.

The Sutra on the Divination of the Effect of Good and Evil Actions introduces the “Wooden Wheel Divination Method” as a way to examine and repent the three types of karma: body, speech, and mind. Through sincere repentance and purification, practitioners prepare themselves to enter more advanced teachings of the mind, cultivating two forms of contemplation: “contemplation of mind-only” and “contemplation of thusness.” While each of the Three Ksitigarbha Sutras presents distinct methods of practice and corresponding virtuous benefits, their shared essence lies in guiding us to understand the law of cause and effect. This ultimately serves to help us transcend the cycle of birth and death through the purification of our actions.

Compared with the Kshitigarbha Ten Wheels Mahayana Sutra and the Sutra on the Divination of the Effect of Good and Evil Actions, the Original Vows of Ksitigarbha Bodhisattva Sutra is easier to understand. In Chapter 13, “Entrustment to Humans and Devas,” the Buddha teaches that simply hearing, reading, or reciting this sutra can give rise to twenty-eight kinds of benefits. These include the protection of dragon gods, abundant food and clothing, freedom from misfortune, harmony within the family, the removal of karmic obstacles, relief for departed loved ones, and, ultimately, the attainment of Buddhahood. For this reason, many practitioners of the Ksitigarbha Dharma Door adopt recitation of the Original Vows of Ksitigarbha Bodhisattva Sutra as part of their daily practice. The text also recommends observing the ten uposatha days of each month to purify the body and mind while reciting the sutra, thereby dispelling calamities and receiving blessings in this very life.

As for the method of sutra recitation, Master Yinguang advises sitting quietly for a few moments before beginning, allowing both body and mind to settle into stillness. One may then prostrate to the Buddha and proceed with recitation ; alternatively, one may first make prostrations and then sit quietly for a while before beginning. During recitation, rather than analyzing the language or meaning, simply recite with a fully focused mind. If one wishes to study the teachings of the sutra in depth, it is best to set aside separate times to read commentaries and explanations.
 
Repentance to Remove Karmic Obstacles: Interfusion of the Six Faculties

In the journey of learning from and emulating a Bodhisattva, obstacles are inevitable. We may feel sleepy while reciting sutras or find our minds restless and unsettled when trying to meditate. These challenges often arise from habitual tendencies and negative patterns carried over from past lives. When triggered by external conditions, these latent karmic seeds make it difficult for us to focus and gain progress in our practice. Thus, Ksitigarbha Bodhisattva teaches us to begin with repentance, transforming karmic hindrances, and purifying both body and mind.

Since we have accumulated both wholesome and unwholesome karma over many lifetimes through the actions of body, speech, and mind, the Sutra on the Divination of the Effect of Good and Evil Actions introduces the “Wooden Wheel Divination Method” as a means of repentance. Before beginning the repentance practice, one casts the wooden wheels. Based on the signs revealed, practitioners reflect on their past actions of body, speech, and mind, assessing the nature, intensity, and purity of their karmic conditions before formally entering repentance. Because this method involves interpreting wooden wheel signs, it is sometimes misunderstood as a form of fortune-telling. This, however, is not the case.

Master Mengcan, a long-time advocate of the Ksitigarbha Dharma Door, explains that the wooden wheel practice is also known as the “Interfusion of the Six Faculties,” referring to the convergence of the six sense faculties, the six sense objects, and the six consciousnesses. All of our behaviors arise through the interaction of sense organs, objects, and consciousness. For instance, when the eyes encounter something pleasing or the ears hear something attractive, attachment and desire naturally arise, often beyond our immediate control. Recognizing this, Ksitigarbha Bodhisattva teaches us to “examine” how these elements converge and influence our thoughts and actions. In other words, this means continually reflecting on our conduct in body, speech, and mind: acknowledging our mistakes, sincerely repenting, and making efforts to reform ourselves. Even at the very moment a thought arises, we can try to transform it. Therefore, repentance is the basis of the Wooden Wheel Divination Method for purifying the three karmas of body, speech, and mind.

Apart from participating in Ksitigarbha repentance ceremonies, Master Hongyi encouraged practitioners to actively apply the repentance methods found in the Sutra on the Divination of the Effect of Good and Evil Actions, thereby integrating spiritual practice with everyday life. In practical terms, this means cultivating the Ten Wholesome Actions and refraining from the Ten Unwholesome Actions.

The Ten Wholesome Actions include refraining from killing, stealing, sexual misconduct; avoiding false speech, frivolous talk, divisive speech, and harsh speech; and letting go of greed, anger, and wrong views. By practicing them, our conduct of body, speech, and mind naturally become more pure, peaceful, and grounded. Therefore, the Ten Wholesome Actions are not only mentioned in the Three Ksitigarbha Sutras, but are also regarded as the foundation of all virtuous qualities and merit, as well as the basic practice for learning from Ksitigarbha Bodhisattva.

Meditative Contemplation: Contemplation of the Great Earth

Many people are familiar with the Ksitigarbha Dharma Door through practices such as reciting sutras and chanting mantras. In fact, meditative contemplation also plays a vital role. The Kshitigarbha Ten Wheels Mahayana Sutra describes how Ksitigarbha Bodhisattva, abiding in the Land of Eternally Tranquil Light, enters deep meditation each morning to observe all beings who are suffering. Whenever beings call for help, he responds accordingly, offering guidance best suited to their needs. Within this profound meditative absorption, Ksitigarbha Bodhisattva continuously nurtures and guides all beings, encouraging them to cultivate wholesome actions. For this reason, the Buddha praises him in the sutra: “Stable in patience and immovable like the great earth; profound in meditative concentration like a hidden treasury.”

Although the methods of meditative contemplation presented in the Kshitigarbha Ten Wheels Mahayana Sutra and the Sutra on the Divination of the Effect of Good and Evil Actions can be challenging for many practitioners, we may instead contemplate the great earth by reflecting on the virtues and spirit of Ksitigarbha Bodhisattva, allowing our minds to align with the qualities of both the great earth and the Bodhisattva.

Master Sheng Yen once taught the essence of Contemplation of the Great Earth during a Chan retreat. By prostrating to the great earth, we come to experience its boundless inclusiveness and selfless support for all life. This practice helps soften and transform our pride. With each moment of connecting and unifying with the great earth, we can sense Ksitigarbha Bodhisattva’s immeasurable compassion for all beings. From this, a deep sense of humility, repentance, and gratitude naturally arises toward the great earth and all living beings.


Related articles:
 

The Great Vow: The Key to Uncovering the Treasury of Kṣitigarbha

A Modern Revelation of Ksitigarbha's Original Vows

Practice Methods of the Ksitigarbha Dharma Door

Resource: Issue 338 of Humanity Magazine, Dharma Drum Publishing Corporation
Photo: 李東陽
Translation: Brenda
Editing: Venerable Yan Hsiang (演香法師), Keith Brown