Read, reflect, pray
Sutra of Life-Prolonging Jizō (1911 reading)
仏説延命地蔵菩薩経
A complete Japanese reading from a 1911 edition, with its appended Jizō mantra. It teaches the bodhisattva’s vows and liberation of beings; it is distinct from the Enmei Jizō hymn.
English meaning, sound explanations and source text
English meaning and sound explanations
About this English rendering
This site’s English rendering of the Japanese meaning guide, aligned with this edition. It is separate from the source words for recitation and is not an official liturgy. Sacred sounds are explained where possible, not given speculative literal translations. Historical beliefs, royal authority, illness and protection claims belong to the text; they are not present-day judgments, medical advice or guarantees of results.
An independent rendering of the 1911 Japanese text. Promises of merit, long life and protection are teachings within the scripture, not predictions about the reader’s health or lifespan. The final mantra entry explains sound transcription rather than translating the syllables literally.
Section 1
Thus have I heard. Once the Buddha was on Mount Kharadi with twelve thousand monks and thirty-six thousand bodhisattvas. Heavenly beings, dragons, yakshas, humans and nonhuman beings, and wheel-turning rulers of the golden, silver and other wheels had gathered from every direction.
When the World-Honored One had finished teaching the Mahayana practice of relying on nothing, Shakra, called Pure Birth, asked: “World-Honored One, I wish to protect the world. How should beings be rescued after the Buddha’s passing, in the age when the teaching declines?”
The Buddha answered Shakra: “There is a bodhisattva called Life-Prolonging Jizō. Every morning this bodhisattva enters meditative absorptions, travels through the six realms to teach, removes suffering and brings ease.”
“The text teaches that even in the three painful realms, those who see this bodhisattva or hear the name will be born among humans, in heaven or in a pure land. In the three favorable realms, hearing the name brings present benefit and later birth in a buddha-land. How much more, it says, will mindful recollection open the mind’s eye and bring fulfillment.”
“The ten blessings attributed to this bodhisattva are safe childbirth, complete bodily faculties, removal of illness, long life, clear understanding and wisdom, abundant wealth, the affection and respect of others, ripening grain, divine protection and great awakening.”
“The text also describes the removal of eight fears: untimely wind and rain, attack from abroad, rebellion at home, eclipses of sun and moon, disturbances among the stars, attacks by spirits, famine and thirst, and illness among the people.”
The Buddha told Shakra that if someone in the future upheld this scripture and honored this bodhisattva with offerings, disasters, nightmares and inauspicious signs would be absent within a hundred yojanas, and spirits such as kumbhandas would find no opening to harm them. A yojana is an ancient Indian unit of distance.
It continues: “Tengu, the earth lord, the deity of the year, and spirits of mountains, trees, rivers and seas, water, fire, famine, graves, snakes, curses, souls, roads, hearths and homes will, on hearing this scripture and the bodhisattva’s name, expel harmful influences, realize original emptiness and swiftly attain awakening.”
Section 2
Shakra asked how the bodhisattva guides and liberates beings in the six realms. The Buddha answered: “All phenomena are empty and still, abiding in no fixed condition of arising or ceasing. Since they arise according to conditions, their visible bodies differ. However countless the dispositions and wishes of beings, this bodhisattva brings liberation to all.”
“Life-Prolonging Jizō appears as a buddha, a bodhisattva, an independently awakened buddha, a disciple who hears the teaching, Brahma, Shakra, King Yama or Bishamonten.”
“The bodhisattva also appears as the sun and moon, the five planets, seven stars or nine stars; a wheel-turning ruler, lesser kings, a wealthy elder, a lay practitioner, an official, a woman, a monk or nun, or a male or female lay follower.”
“The bodhisattva appears as heavenly beings, dragons, yakshas, humans and nonhumans; a healing king, medicinal herbs, a merchant, a farmer, a king of elephants, lions or cattle, a horse, the earth, a great mountain or the ocean.”
“No mode of birth or form within the three realms is excluded. Because the bodhisattva’s Dharma body pervades everywhere, it takes many forms, teaches throughout the six realms and liberates beings. The text speaks of relinquishing even a single good and breaking attachment to existence in the three realms, because the heart is wholly good.”
“For future beings unable to awaken the aspiration for enlightenment, the text enjoins wholehearted worship and offerings to Life-Prolonging Jizō. It says that weapons, poison, spells and corpse-raising spirits cannot harm them, and that harm returns to its instigator, like spittle cast toward the sky or ashes thrown into the wind returning to oneself.”
Section 3
When Shakra asked the reason for the name and the bodhisattva’s nature, the Buddha replied: “A truly good bodhisattva is called Wish-Fulfilling Wheel because the mind is clear and complete; Freely Perceiving because it is unobstructed; Life-Prolonging because it neither arises nor ceases; Earth Treasury because it cannot be broken; Great Bodhisattva because it is boundless; and Mahasattva because it has no material form. Accept this without division in your heart, and do not forget it.”
Then the earth shook in six ways and Life-Prolonging Jizō appeared from the ground. With the right knee bent, the elbow raised and the palm held to the ear, the left knee lowered and a ringed staff in hand, the bodhisattva addressed the Buddha.
“Every morning I enter meditation, go into the hells to release beings from suffering, liberate beings in worlds without a buddha, and guide them through this life and lives to come.”
“For anyone after the Buddha’s passing who seeks my blessing, the text sets out this conduct: do not dwell on lucky or unlucky days or impurity; care for parents, serve teachers, keep speech and expression gentle, do not wrong others, do not take life and do not engage in sexual misconduct.”
“On the ten or six observance days, on the eighteenth or twenty-fourth day, those who set their minds right, read this scripture and invoke my name will, through my Dharma eye and spiritual power, have karmic consequences transformed, receive present benefit, be freed from deeds leading to the uninterrupted hell, and attain awakening,” the bodhisattva vows.
“Through immeasurable past ages I have observed all beings in the six realms. Their Dharma nature is one, without beginning, end or distinction. Yet ignorance takes differing forms, arising, abiding, changing and ceasing. Caught in gain and loss, beings give rise to unwholesome thoughts, commit harmful deeds and wander through the six destinies.”
“I will bring all beings, who have been my parents and siblings through successive lives, to the Buddha way before I become a buddha. If even one remains, I will not become a buddha. If those who know this vow do not find fulfillment in this life and the next, I will not attain perfect awakening.”
The Buddha praised the bodhisattva: “Excellent, truly good one. After my passing I entrust to you the beings troubled by wrongdoing and suffering in a future troubled age. Guide them well in this life and the next, so that not even for a finger snap do they fall into painful destinies, much less the uninterrupted Avici hell.”
The bodhisattva replied: “World-Honored One, do not be concerned. I will rescue beings in the six realms. If they face grievous suffering, I will bear it in their place. Otherwise I will not attain perfect awakening.”
The World-Honored One praised in verse: “Excellent! Life-Prolonging Jizō is a close friend of sentient beings. While beings live, the bodhisattva sustains their bodies and lives; when they die, the bodhisattva becomes their guide. The verse says that those unaware of this have short lives and no blessing.”
Section 4
“In the age of declining Dharma after my passing, when disasters strike, rulers govern badly, raiders arrive from elsewhere and war breaks out, recollect Life-Prolonging Jizō. If the wishes for this life and the next remain unfulfilled, then the Dharma I have taught would lack truth,” the verse continues.
Then the great three-thousandfold world shook in six ways. Manjushri, Samantabhadra, Vajragarbha, Akashagarbha, Noble Avalokiteshvara and the other great bodhisattvas spoke to the Buddha with one voice.
“World-Honored One, if beings in the future hear this scripture and this bodhisattva’s name, we will accompany them, make their mind’s eye clear, appear before them and bring their wishes to fulfillment. Otherwise we will not attain perfect awakening.”
Brahma, Shakra and the Four Heavenly Kings showered heavenly flowers as offerings to the Tathagata and declared: “If future beings set their minds right, do not distort right and wrong or disregard reward and punishment, uphold this scripture and recollect this bodhisattva, we and our attendants will protect them, never leaving them by day or night.”
“We will keep the land within a hundred yojanas free of calamity, let its people live peacefully, let crops ripen and wishes be fulfilled. Otherwise we will not call ourselves guardians of the world or return to original awakening.”
Two young attendants stand to either side. Shōzen on the left is white, holds a white lotus and orders Dharma nature. Shōaku on the right is red, holds a vajra and subdues ignorance.
The Buddha told the assembly: “The two attendants make Dharma nature and ignorance their hands and feet, while Life-Prolonging Jizō has the unmoving syllable A at the center as the true body. One who knows this mind attains fulfillment, extinguishes the three poisons of greed, anger and ignorance, and gains freedom. If such a person wishes to be born in a buddha-land, birth follows that wish.”
“If all future beings honor Life-Prolonging Jizō, make offerings and do not give rise to doubt, the text says they will find fulfillment in this life, later be born in a pure land, and attain patient acceptance of the truth that phenomena are originally unborn.”
When the Buddha finished teaching this scripture, the whole assembly rejoiced, accepted it in faith and put it into practice.
Section 5
This is the Jizō mantra appended to the volume. The Chinese characters transcribe Sanskrit sounds, read here according to this edition. They are not presented as an ordinary sentence to translate word for word.
Source text and reading aid
Roman letters are provided for every line of this source text.
How to use the Roman letters
Roman letters follow the kana displayed in this site’s Japanese reader; some readings are editorial additions documented on the Japanese page. These are a reading aid, not restored Sanskrit or a recording of a temple’s chanting. Historical spellings (such as wo, wi, we and ha used as a particle) are kept. Double vowels and repeated vowels mark the written kana; rhythm and pronunciation can differ by tradition.
You can simply read the meaning or sit quietly. No recitation is required. For a temple or shrine’s own recitation, follow that tradition’s published guidance.
仏と帝釈の問答・十福と八大怖
如是我聞。一時ほとけ。佉羅陀山にいまして。大比丘衆万二千人と倶に。菩薩三万六千人と倶なりき。一切の諸天。および龍夜叉人非人等。金輪銀輪諸輪王等。十方より来れり。
nyozegamon. ichijihotoke. karadasenniimashite. daibikushuu mannisenninto tomoni. bosatsu sanmanrokusenninto tomonariki. issaino shoten. oyobi ryuu yasha ninpinintou. kinrin ginrin shorin'outou. jippouyori kitareri.
そのときに。世尊この大乗無依の行を説きおわりき。時に帝釈あり。無垢生となづく。仏にもうしてもうさく。世尊われ世を護せんとほっす。仏の滅後法末の衆生のごときは。まさにいかんがして抜済すべき。
sonotokini. sesonkono daijoumueno gyouwo tokiowariki. tokini taishakuari. mukushoutonazuku. hotokenimoushitemousaku. sesonware yowo gosentohossu. hotokeno metsugohoumatsuno shujounogotokiha. masaniikangashite bassaisubeki.
仏帝釈に告げたまわく。ひとりの菩薩あり。なづけて延命地蔵菩薩という。毎日の晨朝に。諸定にいり。六道に遊化して。苦をぬき楽をあたえたもう。
hotoke taishakuni tsugetamawaku. hitorino bosatsuari. nazukete enmeijizoubosatsutoiu. mainichino jinjouni. shojouniiri. rokudouni yukeshite. kuwonuki rakuwoataetamou.
もし三途にありて。この菩薩において。躰を見たてまつり。名をきかば。人天に生じ或は浄土に生ぜん。三善道にありて。その名をきくものは。現の果報を得。のちには仏土に生ず。何にいわんや。憶念せば。心眼ひらくことを得て。決定成就す。
moshi sanzuniarite. kono bosatsunioite. taiwo mitatematsuri. nawokikaba. nindenni shouji aruiha joudoni shouzen. sanzendouniarite. sono nawokikumonoha. utsutsuno kahouwo e. nochiniha buddoni shouzu. nanniiwan'ya. okunenseba. shingenhirakukotowo ete. ketsujoujoujusu.
またこの菩薩は十種の福を得せしむ。一には女人泰産。二には身根具足。三には衆病悉除。四には寿命長遠。五には聡明智慧。六には財宝盈溢。七には衆人愛敬。八には穀米成熟。九には神明加護。十には大菩提を証す。
matakono bosatsuha jisshuno fukuwo eseshimu. hitotsuniha nyonintaisan. futatsuniha shinkongusoku. mitsuniha shubyoushitsujo. yotsuniha jumyouchouon. itsutsuniha soumyouchie. mutsuniha zaihouyouitsu. nanatsuniha shunin'aikyou. yatsuniha kokumaijoujuku. kokonotsuniha shinmyoukago. tooniha daibodaiwo shousu.
また八大怖をのぞく。一には風雨ときに随い。二には他国おこらず。三には自界そむかず。四には日月蝕せず。五には星宿変ぜず。六には鬼神来らず。七には飢渇発せず。八には人民やまいなし。
mata hachidaifuwonozoku. hitotsuniha fuuutokini shitagai. futatsuniha takokuokorazu. mitsuniha jikaisomukazu. yotsuniha nichigatsushokusezu. itsutsuniha shoushukuhenzezu. mutsuniha kijinkitarazu. nanatsuniha kikatsuhassezu. yatsuniha jinmin'yamainashi.
仏帝釈に告げたまわく。未来世において。もし衆生ありて。この経を受持し。この菩薩を恭敬し。供養するものは。百由旬の内に。諸の災患悪夢悪相の諸の不吉祥なからん。魍魎鬼神。鳩槃茶等も。ながく便をえず。
hotoke taishakuni tsugetamawaku. miraisenioite. moshi shujouarite. kono kyouwo jujishi. kono bosatsuwo kugyoushi. kuyousurumonoha. hyakuyujunno uchini. moromorono saigen'akumuakusouno moromorono fukichijounakaran. mouryoukijin. kuhandatoumo. nagaku tayoriwoezu.
天狗。土公。大歳神宮。山神。木神。江海神。水神。火神。饉餓神。塚神。蛇神。呪詛神。霊神。路神。竃宅神等。もしこの経この菩薩の名を聞かば諸の邪気を吐き。おのづから本空をさとり。速に菩提を証せん。
tengu. dokou. daisaijinguu. sanjin. mokujin. goukaijin. suijin. kajin. kingajin. choujin. jajin. jusojin. reijin. rojin. soutakujintou. moshikono kyoukono bosatsuno nawo kikaba moromorono jakiwo haki. onozukara honkuuwosatori. sumiyakani bodaiwo shousen.
六道に現れるさまざまな姿
その時。帝釈仏にもうしてもうさく。世尊延命菩薩はいかんが六道を化し。衆生を度することを得たもう。仏帝釈に告げたまわく。善男子諸法は空寂にして。生滅に住せず。随縁生の故に。色身同じからず。性欲無量なれども。あまねく得度をなしたもう。
sono toki. taishaku hotokenimoushitemousaku. seson enmeibosatsuhaikanga rokudouwo keshi. shujouwo dosurukotowo etamou. hotoke taishakuni tsugetamawaku. zennanshi shohouha kuujakunishite. shoumetsuni juusezu. zuienshouno yueni. shikishin'onajikarazu. shouyokumuryounaredomo. amaneku tokudowonashitamou.
延命菩薩は。或は仏の身を現じ。或は菩薩の身を現じ。或は辟支仏の身を現じ。或は声聞の身を現じ。或は梵王の身を現じ。或は帝釈の身を現じ。或は閻魔王の身を現じ。或は毘沙門の身を現じ。
enmeibosatsuha. aruiha hotokeno miwo genji. aruiha bosatsuno miwo genji. aruiha byakushibutsuno miwo genji. aruiha shoumonno miwo genji. aruiha bon'ouno miwo genji. aruiha taishakuno miwo genji. aruiha enmaouno miwo genji. aruiha bishamonno miwo genji.
或は日月の身を現じ。或は五星の身を現じ。或は七星の身を現じ。或は九星の身を現じ。或は転輪聖王の身を現じ。或は諸の小王の身を現じ。或は長者の身を現じ。或は居士の身を現じ。或は宰官の身を現じ。或は婦女の身を現じ。或は比丘比丘尼優婆塞優婆夷の身を現じ。
aruiha nichigatsuno miwo genji. aruiha goseino miwo genji. aruiha shichiseino miwo genji. aruiha kuseino miwo genji. aruiha tenrinjououno miwo genji. aruiha moromorono shououno miwo genji. aruiha choujano miwo genji. aruiha kojino miwo genji. aruiha saikanno miwo genji. aruiha funyono miwo genji. aruiha biku bikuni ubasoku ubaino miwo genji.
或は天龍夜叉人非人等の身を現じ。或は医王の身を現じ。或は薬草の身を現じ。或は商人の身を現じ。或は農人の身を現じ。或は象王の身を現じ。或は獅子王の身を現じ。或は牛王の身を現じ。或は馬形の身を現じ。或は大地の形を現じ。或は山王の形を現じ。或は大海の形を現ず。
aruiha tenryuuyashaninpinintouno miwo genji. aruiha iouno miwo genji. aruiha yakusouno miwo genji. aruiha shouninno miwo genji. aruiha nouninno miwo genji. aruiha zououno miwo genji. aruiha shishiouno miwo genji. aruiha goouno miwo genji. aruiha megyouno miwo genji. aruiha daijino katachiwo genji. aruiha sennouno katachiwo genji. aruiha daikaino katachiwo genzu.
三界にあらゆる四生五形変ぜずというところなし。延命菩薩はかくのごとく。法身の自体あまねきがゆえに種種の身を現じ。六道に遊化して衆生を度脱す。よく一善をもすて。三界の有をやぶりたもう。ことごとく心善なるをもってなり。
sangainiarayuru shishougogyou henzezutoiutokoronashi. enmeibosatsuhakakunogotoku. hosshinno jitaiamanekigayueni shujuno miwo genji. rokudouni yukeshite shujouwo dodatsusu. yoku ichizenwomosute. sangaino uwoyaburitamou. kotogotoku shinzennaruwomottenari.
未来の衆生発心することあたわずんば。ただまさに一心に延命菩薩を礼拝し供養すべし。刀杖もくわえず。毒も害することあたわず。厭魅呪詛起屍鬼等もかえりて。本人につかん。天に唾をはき風にむかいて灰を投ずるに。かえりて其身をけがすがごとし。
miraino shujouhosshinsurukotoatawazunba. tadamasani isshinni enmeibosatsuwo raihaishi kuyousubeshi. toujoumokuwaezu. dokumo gaisurukotoatawazu. enmijusokishikitoumokaerite. honninnitsukan. tenni tsubakiwohaki kazenimukaite haiwo touzuruni. kaerite sonomiwokegasugagotoshi.
延命の名と地蔵の誓願
その時。帝釈仏にもうしてもうさく。世尊なんがゆえに名づけて延命菩薩という。その相いかん。仏帝釈に告げたまわく。善男子真善の菩薩は。心明円なるが故に。如意輪となづけ。心罣碍なきがゆえに。観自在となづく。心生滅なきがゆえに。延命となづけ。心摧破なきがゆえに。地蔵となづけ。心辺際なきがゆえに。大菩薩と名づけ。心色相なきがゆえに。摩訶薩となづく。汝等信受して心に所別なく。忘失せしむることなかれ。
sono toki. taishaku hotokenimoushitemousaku. sesonnangayueni nazukete enmeibosatsutoiu. sono souikan. hotoke taishakuni tsugetamawaku. zennanshi shinzenno bosatsuha. shinmyouennaruga yueni. nyoirintonazuke. shinkeigenakigayueni. kanjizaitonazuku. shinshoumetsunakigayueni. enmeitonazuke. shinsaihanakigayueni. jizoutonazuke. shinhenzainakigayueni. daibosatsuto nazuke. shinshikisounakigayueni. makasatsutonazuku. nanjirashinjushite kokoroni shobetsunaku. moushitsuseshimurukotonakare.
その時に大地六種に震動して延命菩薩地より出現して。右膝を曲して臂をたて掌をもて耳をうけ。左膝を申下して手に錫杖を持し仏にもうしてもうさく。
sono tokini daijirokushuni shindoushite enmeibosatsu jiyori shutsugenshite. ushitsuwo kyokushite hijiwotate tanagokorowomote mimiwouke. sashitsuwo shingeshite teni shakujouwo jishi hotokenimoushitemousaku.
われ毎日晨朝に諸定にいり。もろもろの地獄にいりて。苦を離れしめ。無仏世界に衆生を度し。今世後世よく引導す。
ware mainichijinjouni shojouniiri. moromorono jigokuniirite. kuwo hanareshime. mubutsusekaini shujouwo doshi. konzegoseyoku indousu.
もし仏滅後一切男女。我福をえんとほっせば。日凶をとわず。不浄を論ぜず。父母に孝養し。師長に奉事し。言色つねに和にして人民をまげず。生命を断ぜず邪淫をはんぜず。
moshi butsumetsugoissainannyo. wagafukuwoentohosseba. nichikyouwotowazu. fujouwo ronzezu. fumoni kyouyoushi. shichouni bujishi. gonshikitsuneni wanishite jinminwomagezu. shoumyouwo danzezu jainwohanzezu.
もしは十斎日。もしは六斎日。もしは十八日。もしは廿四日。ただ自心ただしゅうして。この経を転読し我名を称ぜんものは。我れ法眼威神力をもってのゆえに。すなわち業報を転じて。現果をえせしめ。無間の罪をのぞいて。まさに菩提を得せしむべし。
moshiha jissainichi. moshiha rokusainichi. moshiha juuhachinichi. moshiha nijuuyokka. tada jishintadashuushite. kono kyouwo tendokushi waganawo shouzenmonoha. ware hougen'ijinrikiwomottenoyueni. sunawachi gouhouwo tenjite. genkawoeseshime. mukenno tsumiwonozoite. masani bodaiwo eseshimubeshi.
我れ過去無量劫よりこのかた。諸の六道の一切衆生を見るに。法性は同体にして。無始無終無異無別なれども。無明は異相にして。生住異滅せり。これ得これ失。不善の念をおこし。諸の悪業をつくりて。六趣に輪廻す。
ware kakomuryoukouyorikonokata. moromorono rokudouno issaishujouwo miruni. hosshouha doutainishite. mushimujuumuimubetsunaredomo. mumyouha isounishite. shoujuuimetsuseri. kore tokukore shitsu. fuzenno nenwookoshi. moromorono akugouwotsukurite. rokushuni rinnesu.
生生の父母世世の兄弟。ことごとく仏道を成ぜしめて。後に我れ成仏せん。もし一人をのこさば我れ成仏せず。もしこの願をしりて。二世の所求ことごとく成ぜずんば。正覚をとらず。
shoujouno fumo seseno kyoudai. kotogotoku butsudouwo jouzeshimete. nochini ware joubutsusen. moshi ichininwonokosaba ware joubutsusezu. moshikono ganwoshirite. niseno shogukotogotoku jouzezunba. shougakuwotorazu.
その時に仏延命菩薩を讃じたもう。善哉善哉真の善男子なり。我が滅度の後。未来悪世の罪苦の衆生。汝に付嘱す。今世後世善能引導せよ。弾指の頃も。悪趣に堕せざれ。いわんや無間阿鼻地獄に堕せんをや。
sono tokini hotoke enmeibosatsuwo sanjitamou. zenzaizenzai shinno zennanshinari. waga metsudono nochi. miraiakuseno zaikuno shujou. nanjini fuzokusu. konzegose zennouindouseyo. danshino koromo. akushuni dasezare. iwan'ya muken'abijigokuni dasenwoya.
延命菩薩しかも仏にもうしてもうさく。世尊おもんぱかりたまわざれ。我れまさに六道の衆生を抜済すべし。もし重苦あらば。我れかわりて苦をうけん。もししからずんば。正覚をとらず。
enmeibosatsushikamo hotokenimoushitemousaku. seson'omonpakaritamawazare. waremasani rokudouno shujouwo bassaisubeshi. moshi juukuaraba. warekawarite kuwouken. moshishikarazunba. shougakuwotorazu.
ときに世尊かさねて。偈をとって讃じてのたまわく。善哉善哉延命菩薩は。有情の親友なり。衆生生ずるときは。その身命となり。滅すれば導師となる。衆生しらざれば短命にして福なし。
tokini sesonkasanete. gewototte sanjitenotamawaku. zenzaizenzai enmeibosatsuha. ujouno shinnunari. shujoushouzurutokiha. sono shinmyoutonari. messureba doushitonaru. shujoushirazareba tanmyounishite fukunashi.
諸尊と二童子・経の結び
我が滅度の後。末法のうちに。国土に災起り。人王まつりごとみだれて。他方の賊きたり。刀兵劫おこらんとき。ただまさに延命菩薩を憶想すべし。今世後世の所求まんぜずんば。我が所説の法このことわりあることなけん。
waga metsudono nochi. mappounouchini. kokudoni saiokori. nin'oumatsurigotomidarete. tahouno zokukitari. touhyoukouokorantoki. tadamasani enmeibosatsuwo okusousubeshi. konzegoseno shogumanzezunba. waga shosetsuno houkonokotowariarukotonaken.
そのときに三千大千世界六変に震動して。文殊師利菩薩。普賢菩薩。金剛蔵菩薩。虚空蔵菩薩。聖観自在菩薩摩訶薩等異口同音にしかもほとけにもうしてもうさく。
sonotokini sanzendaisensekairokuhenni shindoushite. monjushiribosatsu. fugenbosatsu. kongouzoubosatsu. kokuuzoubosatsu. shoukanjizaibosatsumakasatsutou ikudouonnishikamohotokenimoushitemousaku.
世尊未来の衆生もしこの経この菩薩の名をきかば。我等みなまさにこの人に随順して。心眼明となり。その人の前に現じて。所求円満ならしむべし。もししからずんば正覚をとらず。
seson miraino shujoumoshikono kyoukono bosatsuno nawokikaba. wareraminamasanikono hitoni zuijunshite. shingenmyoutonari. sono hitono maeni genjite. shoguenmannarashimubeshi. moshishikarazunba shougakuwotorazu.
その時に梵王帝釈四大天王。もろもろの天花をふらして。如来を供養したてまつり。仏にもうしてもうさく。世尊未来の衆生。もし自心ただしゅうして。是非をまげず。賞罰をすてず。この経を持しこの菩薩を念ぜば。我等と眷属と。この人を擁護して。日夜はなれず。
sono tokini bon'outaishakushidaiten'ou. moromorono tengewofurashite. nyoraiwo kuyoushitatematsuri. hotokenimoushitemousaku. seson miraino shujou. moshi jishintadashuushite. zehiwomagezu. shoubatsuwosutezu. kono kyouwo jishikono bosatsuwo nenzeba. warerato kenzokuto. kono hitowo yougoshite. nichiyahanarezu.
その国土をして百由旬のうち。もろもろの災難なからしめん。その国の人民安穏を得て。穀稼成熟し。所求満足ならしめん。もししからずんば護世と名づけず。本覚にかえらず。
sono kokudowoshite hyakuyujunnouchi. moromorono sainannakarashimen. sono kunino ninmin'annonwo ete. kokukajoujukushi. shogumanzokunarashimen. moshishikarazunba goseto nazukezu. hongakunikaerazu.
ときに二の童子あり。左右に侍立す。一を掌善となづく。左にありて白色なり白蓮花を持して法性を調御す。一を掌悪となづく。右にありて赤色なり。金剛の杵を持して。無明を降伏す。
tokini futarino doujiari. sauni jiryuusu. hitoriwo shouzentonazuku. hidariniarite byakushikinari byakurengewo jishite hosshouwo chougosu. hitoriwo shouakutonazuku. miginiarite shakushikinari. kongouno kinewo jishite. mumyouwo goubukusu.
仏大衆に告げたまわく。汝等まさにしるべし。この二童子は。法性無明を両手両足にす。延命菩薩は。中心の不動阿字を本体なり。もし衆生ありてこの心をしるものは。決定成就す。即ち三毒を滅し。自在力を得。仏土に生ぜんとねがわば。願にしたがいて生ずることをえん。
hotoke daishuni tsugetamawaku. nanjiramasanishirubeshi. kono nidoujiha. hosshoumumyouwo ryoushuryousokunisu. enmeibosatsuha. chuushinno fudouajiwo hontainari. moshi shujouaritekono kokorowoshirumonoha. ketsujoujoujusu. sunawachi sandokuwo messhi. jizairikiwo e. buddoni shouzentonegawaba. negainishitagaite shouzurukotowoen.
もし未来世の一切衆生。延命菩薩を恭敬し供養したてまつり。疑惑を生ぜずんば。現世の所求皆満足せしめ。のちには浄土に生じて無生忍を得せしめん。
moshi miraiseno issaishujou. enmeibosatsuwo kugyoushi kuyoushitatematsuri. giwakuwo shouzezunba. genseno shoguminamanzokuseshime. nochiniha joudoni shoujite mushouninwo eseshimen.
仏この経をときたまいおわりしとき。一切大会の心おおいに歓喜し。信受し。奉行。
hotokekono kyouwotokitamaiowarishitoki. issaidaieno kokoroooini kangishi. shinjushi. bugyou.
巻末付載・地蔵菩薩真言
唵。訶訶訶。尾婆摩曳。娑婆賀。
on. kakaka. bisanmaei. sowaka.
Connected kami and buddhas
These connections include figures addressed, mentioned, or associated by tradition. They do not assign a universal recitation practice.
- Jizō Bosatsu地蔵菩薩
- Shō Kanzeon Bosatsu (Shō Kannon)聖観世音菩薩
- Keiki Jizō鶏亀地蔵
- Hōshō Jizō宝性地蔵
- Kokūzō Bosatsu虚空蔵菩薩
- Kongōgan Jizō金剛願地蔵
- Kongōzō Bosatsu金剛蔵菩薩
- Kongōtō Jizō金剛幢地蔵
- Kongōhi Jizō金剛悲地蔵
- Kongōhō Jizō金剛宝地蔵
- Chiji Jizō地持地蔵
- Hōin Jizō法印地蔵
- Taishakuten帝釈天
- Bonten梵天
- Darani Jizō陀羅尼地蔵
- Hōshō Jizō法性地蔵
- Fugen Bosatsu普賢菩薩
- Hōkōō Jizō放光王地蔵
- Monju Bosatsu / Monjushiri Bosatsu文殊菩薩・文殊師利菩薩
- Yotenga Jizō預天賀地蔵
- Roku Jizō六地蔵
Sources and edition (1)
English explanations on this page were prepared by Inori no Mori from the cited text and its Japanese explanations. They are not an official translation or a prescribed liturgy.