Inori no Mori祈りの杜working title

Read, reflect, pray

Sutra of Life-Prolonging Jizō (1911 reading)

仏説延命地蔵菩薩経ぶっせつえんめいじぞうぼさつきょう

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

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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

Sound explanation

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(ほとけとたいしゃくのもんどうじっぷくとはちだいふ)

如是我聞(にょぜがもん)。一時(いちじ)ほとけ。佉羅陀山(からだせん)にいまして。大比丘衆(だいびくしゅう)万二千人(まんにせんにん)と倶(とも)に。菩薩(ぼさつ)三万六千人(さんまんろくせんにん)と倶(とも)なりき。一切(いっさい)の諸天(しょてん)。および龍(りゅう)夜叉(やしゃ)人非人等(にんぴにんとう)。金輪(きんりん)銀輪(ぎんりん)諸輪王等(しょりんおうとう)。十方(じっぽう)より来(きた)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(せそん)この大乗無依(だいじょうむえ)の行(ぎょう)を説(と)きおわりき。時(とき)に帝釈(たいしゃく)あり。無垢生(むくしょう)となづく。仏(ほとけ)にもうしてもうさく。世尊(せそん)われ世(よ)を護(ご)せんとほっす。仏(ほとけ)の滅後法末(めつごほうまつ)の衆生(しゅじょう)のごときは。まさにいかんがして抜済(ばっさい)すべき。

sonotokini. sesonkono daijoumueno gyouwo tokiowariki. tokini taishakuari. mukushoutonazuku. hotokenimoushitemousaku. sesonware yowo gosentohossu. hotokeno metsugohoumatsuno shujounogotokiha. masaniikangashite bassaisubeki.

仏(ほとけ)帝釈(たいしゃく)に告(つ)げたまわく。ひとりの菩薩(ぼさつ)あり。なづけて延命地蔵菩薩(えんめいじぞうぼさつ)という。毎日(まいにち)の晨朝(じんじょう)に。諸定(しょじょう)にいり。六道(ろくどう)に遊化(ゆけ)して。苦(く)をぬき楽(らく)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(さんず)にありて。この菩薩(ぼさつ)において。躰(たい)を見(み)たてまつり。名(な)をきかば。人天(にんでん)に生(しょう)じ或(あるい)は浄土(じょうど)に生(しょう)ぜん。三善道(さんぜんどう)にありて。その名(な)をきくものは。現(うつつ)の果報(かほう)を得(え)。のちには仏土(ぶっど)に生(しょう)ず。何(なん)にいわんや。憶念(おくねん)せば。心眼(しんげん)ひらくことを得(え)て。決定成就(けつじょうじょうじゅ)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(ぼさつ)は十種(じっしゅ)の福(ふく)を得(え)せしむ。一(ひとつ)には女人泰産(にょにんたいさん)。二(ふたつ)には身根具足(しんこんぐそく)。三(みつ)には衆病悉除(しゅびょうしつじょ)。四(よつ)には寿命長遠(じゅみょうちょうおん)。五(いつつ)には聡明智慧(そうみょうちえ)。六(むつ)には財宝盈溢(ざいほうよういつ)。七(ななつ)には衆人愛敬(しゅにんあいきょう)。八(やつ)には穀米成熟(こくまいじょうじゅく)。九(ここのつ)には神明加護(しんみょうかご)。十(とお)には大菩提(だいぼだい)を証(しょう)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(はちだいふ)をのぞく。一(ひとつ)には風雨(ふうう)ときに随(したが)い。二(ふたつ)には他国(たこく)おこらず。三(みつ)には自界(じかい)そむかず。四(よつ)には日月蝕(にちがつしょく)せず。五(いつつ)には星宿変(しょうしゅくへん)ぜず。六(むつ)には鬼神来(きじんきた)らず。七(ななつ)には飢渇発(きかつはっ)せず。八(やつ)には人民(じんみん)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(ほとけ)帝釈(たいしゃく)に告(つ)げたまわく。未来世(みらいせ)において。もし衆生(しゅじょう)ありて。この経(きょう)を受持(じゅじ)し。この菩薩(ぼさつ)を恭敬(くぎょう)し。供養(くよう)するものは。百由旬(ひゃくゆじゅん)の内(うち)に。諸(もろもろ)の災患悪夢悪相(さいげんあくむあくそう)の諸(もろもろ)の不吉祥(ふきちじょう)なからん。魍魎鬼神(もうりょうきじん)。鳩槃茶等(くはんだとう)も。ながく便(たより)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(てんぐ)。土公(どこう)。大歳神宮(だいさいじんぐう)。山神(さんじん)。木神(もくじん)。江海神(ごうかいじん)。水神(すいじん)。火神(かじん)。饉餓神(きんがじん)。塚神(ちょうじん)。蛇神(じゃじん)。呪詛神(じゅそじん)。霊神(れいじん)。路神(ろじん)。竃宅神等(そうたくじんとう)。もしこの経(きょう)この菩薩(ぼさつ)の名(な)を聞(き)かば諸(もろもろ)の邪気(じゃき)を吐(は)き。おのづから本空(ほんくう)をさとり。速(すみやか)に菩提(ぼだい)を証(しょう)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(ろくどうにあらわれるさまざまなすがた)

その時(とき)。帝釈(たいしゃく)仏(ほとけ)にもうしてもうさく。世尊(せそん)延命菩薩(えんめいぼさつ)はいかんが六道(ろくどう)を化(け)し。衆生(しゅじょう)を度(ど)することを得(え)たもう。仏(ほとけ)帝釈(たいしゃく)に告(つ)げたまわく。善男子(ぜんなんし)諸法(しょほう)は空寂(くうじゃく)にして。生滅(しょうめつ)に住(じゅう)せず。随縁生(ずいえんしょう)の故(ゆえ)に。色身同(しきしんおな)じからず。性欲無量(しょうよくむりょう)なれども。あまねく得度(とくど)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(えんめいぼさつ)は。或(あるい)は仏(ほとけ)の身(み)を現(げん)じ。或(あるい)は菩薩(ぼさつ)の身(み)を現(げん)じ。或(あるい)は辟支仏(びゃくしぶつ)の身(み)を現(げん)じ。或(あるい)は声聞(しょうもん)の身(み)を現(げん)じ。或(あるい)は梵王(ぼんおう)の身(み)を現(げん)じ。或(あるい)は帝釈(たいしゃく)の身(み)を現(げん)じ。或(あるい)は閻魔王(えんまおう)の身(み)を現(げん)じ。或(あるい)は毘沙門(びしゃもん)の身(み)を現(げん)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(あるい)は日月(にちがつ)の身(み)を現(げん)じ。或(あるい)は五星(ごせい)の身(み)を現(げん)じ。或(あるい)は七星(しちせい)の身(み)を現(げん)じ。或(あるい)は九星(くせい)の身(み)を現(げん)じ。或(あるい)は転輪聖王(てんりんじょうおう)の身(み)を現(げん)じ。或(あるい)は諸(もろもろ)の小王(しょうおう)の身(み)を現(げん)じ。或(あるい)は長者(ちょうじゃ)の身(み)を現(げん)じ。或(あるい)は居士(こじ)の身(み)を現(げん)じ。或(あるい)は宰官(さいかん)の身(み)を現(げん)じ。或(あるい)は婦女(ふにょ)の身(み)を現(げん)じ。或(あるい)は比丘(びく)比丘尼(びくに)優婆塞(うばそく)優婆夷(うばい)の身(み)を現(げん)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(あるい)は天龍夜叉人非人等(てんりゅうやしゃにんぴにんとう)の身(み)を現(げん)じ。或(あるい)は医王(いおう)の身(み)を現(げん)じ。或(あるい)は薬草(やくそう)の身(み)を現(げん)じ。或(あるい)は商人(しょうにん)の身(み)を現(げん)じ。或(あるい)は農人(のうにん)の身(み)を現(げん)じ。或(あるい)は象王(ぞうおう)の身(み)を現(げん)じ。或(あるい)は獅子王(ししおう)の身(み)を現(げん)じ。或(あるい)は牛王(ごおう)の身(み)を現(げん)じ。或(あるい)は馬形(めぎょう)の身(み)を現(げん)じ。或(あるい)は大地(だいじ)の形(かたち)を現(げん)じ。或(あるい)は山王(せんのう)の形(かたち)を現(げん)じ。或(あるい)は大海(だいかい)の形(かたち)を現(げん)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(さんがい)にあらゆる四生五形(ししょうごぎょう)変(へん)ぜずというところなし。延命菩薩(えんめいぼさつ)はかくのごとく。法身(ほっしん)の自体(じたい)あまねきがゆえに種種(しゅじゅ)の身(み)を現(げん)じ。六道(ろくどう)に遊化(ゆけ)して衆生(しゅじょう)を度脱(どだつ)す。よく一善(いちぜん)をもすて。三界(さんがい)の有(う)をやぶりたもう。ことごとく心善(しんぜん)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(みらい)の衆生発心(しゅじょうほっしん)することあたわずんば。ただまさに一心(いっしん)に延命菩薩(えんめいぼさつ)を礼拝(らいはい)し供養(くよう)すべし。刀杖(とうじょう)もくわえず。毒(どく)も害(がい)することあたわず。厭魅呪詛起屍鬼等(えんみじゅそきしきとう)もかえりて。本人(ほんにん)につかん。天(てん)に唾(つばき)をはき風(かぜ)にむかいて灰(はい)を投(とう)ずるに。かえりて其身(そのみ)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(えんめいのなとじぞうのせいがん)

その時(とき)。帝釈(たいしゃく)仏(ほとけ)にもうしてもうさく。世尊(せそん)なんがゆえに名(な)づけて延命菩薩(えんめいぼさつ)という。その相(そう)いかん。仏(ほとけ)帝釈(たいしゃく)に告(つ)げたまわく。善男子(ぜんなんし)真善(しんぜん)の菩薩(ぼさつ)は。心明円(しんみょうえん)なるが故(ゆえ)に。如意輪(にょいりん)となづけ。心罣碍(しんけいげ)なきがゆえに。観自在(かんじざい)となづく。心生滅(しんしょうめつ)なきがゆえに。延命(えんめい)となづけ。心摧破(しんさいは)なきがゆえに。地蔵(じぞう)となづけ。心辺際(しんへんざい)なきがゆえに。大菩薩(だいぼさつ)と名(な)づけ。心色相(しんしきそう)なきがゆえに。摩訶薩(まかさつ)となづく。汝等信受(なんじらしんじゅ)して心(こころ)に所別(しょべつ)なく。忘失(もうしつ)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(とき)に大地六種(だいじろくしゅ)に震動(しんどう)して延命菩薩(えんめいぼさつ)地(じ)より出現(しゅつげん)して。右膝(うしつ)を曲(きょく)して臂(ひじ)をたて掌(たなごころ)をもて耳(みみ)をうけ。左膝(さしつ)を申下(しんげ)して手(て)に錫杖(しゃくじょう)を持(じ)し仏(ほとけ)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(まいにちじんじょう)に諸定(しょじょう)にいり。もろもろの地獄(じごく)にいりて。苦(く)を離(はな)れしめ。無仏世界(むぶつせかい)に衆生(しゅじょう)を度(ど)し。今世後世(こんぜごせ)よく引導(いんどう)す。

ware mainichijinjouni shojouniiri. moromorono jigokuniirite. kuwo hanareshime. mubutsusekaini shujouwo doshi. konzegoseyoku indousu.

もし仏滅後一切男女(ぶつめつごいっさいなんにょ)。我福(わがふく)をえんとほっせば。日凶(にちきょう)をとわず。不浄(ふじょう)を論(ろん)ぜず。父母(ふも)に孝養(きょうよう)し。師長(しちょう)に奉事(ぶじ)し。言色(ごんしき)つねに和(わ)にして人民(じんみん)をまげず。生命(しょうみょう)を断(だん)ぜず邪淫(じゃいん)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(じっさいにち)。もしは六斎日(ろくさいにち)。もしは十八日(じゅうはちにち)。もしは廿四日(にじゅうよっか)。ただ自心(じしん)ただしゅうして。この経(きょう)を転読(てんどく)し我名(わがな)を称(しょう)ぜんものは。我(わ)れ法眼威神力(ほうげんいじんりき)をもってのゆえに。すなわち業報(ごうほう)を転(てん)じて。現果(げんか)をえせしめ。無間(むけん)の罪(つみ)をのぞいて。まさに菩提(ぼだい)を得(え)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(わ)れ過去無量劫(かこむりょうこう)よりこのかた。諸(もろもろ)の六道(ろくどう)の一切衆生(いっさいしゅじょう)を見(み)るに。法性(ほっしょう)は同体(どうたい)にして。無始無終無異無別(むしむじゅうむいむべつ)なれども。無明(むみょう)は異相(いそう)にして。生住異滅(しょうじゅういめつ)せり。これ得(とく)これ失(しつ)。不善(ふぜん)の念(ねん)をおこし。諸(もろもろ)の悪業(あくごう)をつくりて。六趣(ろくしゅ)に輪廻(りんね)す。

ware kakomuryoukouyorikonokata. moromorono rokudouno issaishujouwo miruni. hosshouha doutainishite. mushimujuumuimubetsunaredomo. mumyouha isounishite. shoujuuimetsuseri. kore tokukore shitsu. fuzenno nenwookoshi. moromorono akugouwotsukurite. rokushuni rinnesu.

生生(しょうじょう)の父母(ふも)世世(せせ)の兄弟(きょうだい)。ことごとく仏道(ぶつどう)を成(じょう)ぜしめて。後(のち)に我(わ)れ成仏(じょうぶつ)せん。もし一人(いちにん)をのこさば我(わ)れ成仏(じょうぶつ)せず。もしこの願(がん)をしりて。二世(にせ)の所求(しょぐ)ことごとく成(じょう)ぜずんば。正覚(しょうがく)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(とき)に仏(ほとけ)延命菩薩(えんめいぼさつ)を讃(さん)じたもう。善哉善哉(ぜんざいぜんざい)真(しん)の善男子(ぜんなんし)なり。我(わ)が滅度(めつど)の後(のち)。未来悪世(みらいあくせ)の罪苦(ざいく)の衆生(しゅじょう)。汝(なんじ)に付嘱(ふぞく)す。今世後世(こんぜごせ)善能引導(ぜんのういんどう)せよ。弾指(だんし)の頃(ころ)も。悪趣(あくしゅ)に堕(だ)せざれ。いわんや無間阿鼻地獄(むけんあびじごく)に堕(だ)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(えんめいぼさつ)しかも仏(ほとけ)にもうしてもうさく。世尊(せそん)おもんぱかりたまわざれ。我(わ)れまさに六道(ろくどう)の衆生(しゅじょう)を抜済(ばっさい)すべし。もし重苦(じゅうく)あらば。我(わ)れかわりて苦(く)をうけん。もししからずんば。正覚(しょうがく)をとらず。

enmeibosatsushikamo hotokenimoushitemousaku. seson'omonpakaritamawazare. waremasani rokudouno shujouwo bassaisubeshi. moshi juukuaraba. warekawarite kuwouken. moshishikarazunba. shougakuwotorazu.

ときに世尊(せそん)かさねて。偈(げ)をとって讃(さん)じてのたまわく。善哉善哉(ぜんざいぜんざい)延命菩薩(えんめいぼさつ)は。有情(うじょう)の親友(しんぬ)なり。衆生生(しゅじょうしょう)ずるときは。その身命(しんみょう)となり。滅(めっ)すれば導師(どうし)となる。衆生(しゅじょう)しらざれば短命(たんみょう)にして福(ふく)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(しょそんとにどうじきょうのむすび)

我(わ)が滅度(めつど)の後(のち)。末法(まっぽう)のうちに。国土(こくど)に災起(さいおこ)り。人王(にんおう)まつりごとみだれて。他方(たほう)の賊(ぞく)きたり。刀兵劫(とうひょうこう)おこらんとき。ただまさに延命菩薩(えんめいぼさつ)を憶想(おくそう)すべし。今世後世(こんぜごせ)の所求(しょぐ)まんぜずんば。我(わ)が所説(しょせつ)の法(ほう)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(さんぜんだいせんせかいろくへん)に震動(しんどう)して。文殊師利菩薩(もんじゅしりぼさつ)。普賢菩薩(ふげんぼさつ)。金剛蔵菩薩(こんごうぞうぼさつ)。虚空蔵菩薩(こくうぞうぼさつ)。聖観自在菩薩摩訶薩等(しょうかんじざいぼさつまかさつとう)異口同音(いくどうおん)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(せそん)未来(みらい)の衆生(しゅじょう)もしこの経(きょう)この菩薩(ぼさつ)の名(な)をきかば。我等(われら)みなまさにこの人(ひと)に随順(ずいじゅん)して。心眼明(しんげんみょう)となり。その人(ひと)の前(まえ)に現(げん)じて。所求円満(しょぐえんまん)ならしむべし。もししからずんば正覚(しょうがく)をとらず。

seson miraino shujoumoshikono kyoukono bosatsuno nawokikaba. wareraminamasanikono hitoni zuijunshite. shingenmyoutonari. sono hitono maeni genjite. shoguenmannarashimubeshi. moshishikarazunba shougakuwotorazu.

その時(とき)に梵王帝釈四大天王(ぼんおうたいしゃくしだいてんおう)。もろもろの天花(てんげ)をふらして。如来(にょらい)を供養(くよう)したてまつり。仏(ほとけ)にもうしてもうさく。世尊(せそん)未来(みらい)の衆生(しゅじょう)。もし自心(じしん)ただしゅうして。是非(ぜひ)をまげず。賞罰(しょうばつ)をすてず。この経(きょう)を持(じ)しこの菩薩(ぼさつ)を念(ねん)ぜば。我等(われら)と眷属(けんぞく)と。この人(ひと)を擁護(ようご)して。日夜(にちや)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(こくど)をして百由旬(ひゃくゆじゅん)のうち。もろもろの災難(さいなん)なからしめん。その国(くに)の人民安穏(にんみんあんのん)を得(え)て。穀稼成熟(こくかじょうじゅく)し。所求満足(しょぐまんぞく)ならしめん。もししからずんば護世(ごせ)と名(な)づけず。本覚(ほんがく)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(ふたり)の童子(どうじ)あり。左右(さう)に侍立(じりゅう)す。一(ひとり)を掌善(しょうぜん)となづく。左(ひだり)にありて白色(びゃくしき)なり白蓮花(びゃくれんげ)を持(じ)して法性(ほっしょう)を調御(ちょうご)す。一(ひとり)を掌悪(しょうあく)となづく。右(みぎ)にありて赤色(しゃくしき)なり。金剛(こんごう)の杵(きね)を持(じ)して。無明(むみょう)を降伏(ごうぶく)す。

tokini futarino doujiari. sauni jiryuusu. hitoriwo shouzentonazuku. hidariniarite byakushikinari byakurengewo jishite hosshouwo chougosu. hitoriwo shouakutonazuku. miginiarite shakushikinari. kongouno kinewo jishite. mumyouwo goubukusu.

仏(ほとけ)大衆(だいしゅ)に告(つ)げたまわく。汝等(なんじら)まさにしるべし。この二童子(にどうじ)は。法性無明(ほっしょうむみょう)を両手両足(りょうしゅりょうそく)にす。延命菩薩(えんめいぼさつ)は。中心(ちゅうしん)の不動阿字(ふどうあじ)を本体(ほんたい)なり。もし衆生(しゅじょう)ありてこの心(こころ)をしるものは。決定成就(けつじょうじょうじゅ)す。即(すなわ)ち三毒(さんどく)を滅(めっ)し。自在力(じざいりき)を得(え)。仏土(ぶっど)に生(しょう)ぜんとねがわば。願(ねがい)にしたがいて生(しょう)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(みらいせ)の一切衆生(いっさいしゅじょう)。延命菩薩(えんめいぼさつ)を恭敬(くぎょう)し供養(くよう)したてまつり。疑惑(ぎわく)を生(しょう)ぜずんば。現世(げんせ)の所求皆満足(しょぐみなまんぞく)せしめ。のちには浄土(じょうど)に生(しょう)じて無生忍(むしょうにん)を得(え)せしめん。

moshi miraiseno issaishujou. enmeibosatsuwo kugyoushi kuyoushitatematsuri. giwakuwo shouzezunba. genseno shoguminamanzokuseshime. nochiniha joudoni shoujite mushouninwo eseshimen.

仏(ほとけ)この経(きょう)をときたまいおわりしとき。一切大会(いっさいだいえ)の心(こころ)おおいに歓喜(かんぎ)し。信受(しんじゅ)し。奉行(ぶぎょう)。

hotokekono kyouwotokitamaiowarishitoki. issaidaieno kokoroooini kangishi. shinjushi. bugyou.

巻末付載・地蔵菩薩真言(かんまつふさいじぞうぼさつしんごん)

唵(おん)。訶訶訶(かかか)。尾婆摩曳(びさんまえい)。娑婆賀(そわか)。

on. kakaka. bisanmaei. sowaka.

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