Inori no Mori祈りの杜working title

Read, reflect, pray

Text on Holy Fudō

仏説聖不動経ぶっせつしょうふどうきょう

A text describing Fudō’s appearance, compassion, wisdom, sword and rope. The separately recited names of the attendants following it in some books are outside this entry’s scope.

English meaning and source text

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English meaning

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.

Then, in the great assembly hearing the teaching, there was a wisdom king.

This great wisdom king possesses mighty power.

Through the virtue of deep compassion rescuing people from suffering,

he manifests a blue-black form.

Through the virtue of profound, unwavering meditation,

he sits upon a rock hard as vajra.

Through the virtue of great wisdom,

he manifests a great flame.

Holding a sword representing excellent wisdom,

he cuts off greed,

anger,

and delusion that does not know reality.

Holding a rope representing samadhi, the power of unifying the mind,

he binds what is difficult to guide by the teaching.

His essential body is the body of truth, not confined to a particular form.

Being one with vast space,

he has no dwelling limited to this place alone.

Rather,

he dwells within what living beings envision in their hearts.

Because what people envision

differs among them,

according to each person’s heart,

he becomes their help

and fulfills their aspirations, the text says.

Then those assembled there,

hearing this sutra taught,

all rejoiced greatly,

trusted and received it, and practiced its teaching.

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.

爾(そ)の時(とき)に大(だい)会(え)に一(ひと)りの明(みょう)王(おう)います。

sono tokini dai eni hitorino myou ouimasu.

是(こ)の大(だい)明(みょう)王(おう)は大(だい)威(い)力(りき)あり。

kono dai myou ouha dai i rikiari.

大(だい)悲(ひ)の徳(とく)の故(ゆえ)に。

dai hino tokuno yueni.

青(しょう)黒(こく)の形(かたち)を現(げん)じ。

shou kokuno katachiwo genji.

大(だい)定(じょう)の徳(とく)の故(ゆえ)に。

dai jouno tokuno yueni.

金(こん)剛(ごう)石(せき)に坐(ざ)し。

kon gou sekini zashi.

大(だい)智(ち)慧(え)の故(ゆえ)に。

dai chi eno yueni.

大(だい)火(か)焔(えん)を現(げん)じ給(たま)う。

dai ka enwo genji tamau.

大(だい)智(ち)の剣(けん)を執(と)っては。

dai chino kenwo totteha.

貪(とん)。

ton.

瞋(じん)。

jin.

癡(ち)を害(がい)し。

chiwo gaishi.

三(さん)昧(まい)の索(なわ)を持(じ)して。

san maino nawawo jishite.

難(なん)伏(ぶく)の者(もの)を縛(ばく)す。

nan bukuno monowo bakusu.

無(む)相(そう)の法(ほっ)身(しん)。

mu souno hosshin.

虚(こ)空(くう)同(どう)体(たい)なれば。

ko kuu dou tainareba.

其(その)住(じゅう)所(しょ)もなし。

sono juu shomonashi.

但(ただ)。

tada.

衆(しゅ)生(じょう)心(しん)想(そう)の中(うち)に住(じゅう)し給(たま)う。

shu jou shin souno uchini juushi tamau.

衆(しゅ)生(じょう)の意(い)想(そう)。

shu jouno i sou.

各(かく)各(かく)不(ふ)同(どう)なれば。

kaku kaku fu dounareba.

衆(しゅ)生(じょう)の意(こころ)に隨(したが)いて。

shu jouno kokoroni shitagaite.

利(り)益(やく)を作(な)し。

ri yakuwo nashi.

所(しょ)求(ぐ)圓(えん)満(まん)す。

sho gu en mansu.

爾(そ)の時(とき)に大(だい)會(え)。

sono tokini dai e.

是(こ)の経(きょう)を説(と)き給(たま)うを聞(き)き。

kono kyouwo toki tamauwo kiki.

皆(みな)大(おお)いに歓(かん)喜(ぎ)して。

mina ooini kan gishite.

信(しん)受(じゅ)し奉(ぶ)行(ぎょう)しき。

shin jushi bu gyoushiki.

Connected kami and buddhas

These connections include figures addressed, mentioned, or associated by tradition. They do not assign a universal recitation practice.

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.

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