Inori no Mori祈りの杜working title

Read, reflect, pray

Verses on the Tathagata’s lifespan

如来寿量品偈（自我偈）にょらいじゅりょうほんげ（じがげ）

The verse section of the Lotus Sutra’s lifespan chapter. It describes the Buddha’s skillful means and his concern to guide beings to awakening.

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.

The kalpas, the vast ages, that have passed since I became a Buddha

are countless even in hundreds, thousands, tens of thousands, and millions.

I have always taught the Dharma, guiding innumerable beings

into the Buddha’s way. Boundless time has passed since then.

As a means to rescue beings, I show the appearance of dying and entering nirvana.

Yet I do not actually disappear; I am always here teaching.

Though always here, through my wondrous activity

I make those with inverted views unable to see me, even when I am near.

Seeing that I have died, people make various offerings to my relics,

all cherishing longing and seeking the Buddha as the thirsty seek water.

When they trust the teaching and become upright and gentle in heart,

wholeheartedly longing to see the Buddha, no longer begrudging even life itself,

then I appear with the monastic community on Vulture Peak.

I tell them, ‘I am always here and have not disappeared.

Through means of guidance I show both dying and not dying.’

If in other lands there are beings who honor, trust, and rejoice,

I likewise teach the unsurpassed Dharma among them.

You have not heard this and think only that I have died.

Seeing beings submerged in the ocean of suffering,

I do not appear immediately, so that they may arouse a heartfelt longing for the Buddha.

When they sincerely long for me, I appear and teach.

Such is my wondrous activity: for countless ages,

I am always on Vulture Peak and in many other places.

Even when people see the world ending in a great conflagration,

this land of mine is peaceful, always filled with gods and people.

Gardens, groves, halls, and lofty buildings are adorned with various jewels.

Jeweled trees bear abundant flowers and fruit, and beings enjoy themselves and rest.

Heavenly beings beat celestial drums and constantly perform many kinds of music,

raining heavenly mandarava flowers over the Buddha and the assembly.

Though my Pure Land is not destroyed, people see it as burning up,

filled with sorrow, fear, and various sufferings.

These beings, having accumulated offences, through conditions arising from harmful actions,

do not hear even the names of Buddha, Dharma, and Sangha for countless ages.

Those who cultivate good deeds and are gentle and upright in heart

all see me here teaching.

Sometimes, for their sake, I teach that the Buddha’s life is immeasurable.

For those who see the Buddha only after a long time, I teach how difficult it is to encounter a Buddha.

Such is the power of my wisdom; its light illuminates without limit.

This life of countless kalpas was attained through long practice.

You who possess wisdom should not give rise to doubt about this;

cut off doubt without remainder. The Buddha’s words are true and not empty.

It is like a skillful physician who, to treat children who have lost their judgment,

announces his death although still alive. This cannot be called merely a lie.

I too become a parent to the world and rescue those enduring many sufferings.

To correct deluded beings’ inverted views, I speak of death although I am actually here.

For if they could always see me, arrogance and willfulness would arise;

they would grow idle, cling to the five desires of seeing, hearing, and so forth, and fall into painful realms.

I always know whether people are walking the Buddha’s way and teach in many ways according to how each may move toward rescue.

Always I think to myself: ‘How can I bring people

into the unsurpassed way and quickly enable them to accomplish Buddhahood?’

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.

自我得仏来（じーがーとくぶつらい）所経諸劫数（しょーきょうしょーこっしゅー）

jiigaatokubutsurai shookyoushookosshuu

無量百千万（むーりょうひゃくせんまん）億載阿僧祇（おくさいあーそうぎー）

muuryouhyakusenman okusaiaasougii

常説法教化（じょうせっぽうきょうけー）無数億衆生（むーしゅーおくしゅーじょう）

jouseppoukyoukee muushuuokushuujou

令入於仏道（りょうにゅうおーぶつどう）爾来無量劫（にーらいむーりょうこう）

ryounyuuoobutsudou niiraimuuryoukou

為度衆生故（いーどーしゅーじょうこー）方便現涅槃（ほうべんげんねーはん）

iidooshuujoukoo houbengenneehan

而実不滅度（にーじつふーめつどー）常住此説法（じょうじゅうしーせっぽう）

niijitsufuumetsudoo joujuushiiseppou

我常住於此（がーじょうじゅうおーしー）以諸神通力（いーしょーじんずうりき）

gaajoujuuooshii iishoojinzuuriki

令顛倒衆生（りょうてんどうしゅーじょう）雖近而不見（すいごんにーふーけん）

ryoutendoushuujou suigonniifuuken

衆見我滅度（しゅーけんがーめつどー）広供養舎利（こうくーようしゃーりー）

shuukengaametsudoo koukuuyoushaarii

咸皆懐恋慕（げんかいえーれんぼー）而生渇仰心（にーしょうかつごうしん）

genkaieerenboo niishoukatsugoushin

衆生既信伏（しゅーじょうきーしんぶく）質直意柔軟（しちじきいーにゅうなん）

shuujoukiishinbuku shichijikiiinyuunan

一心欲見仏（いっしんよくけんぶつ）不自惜身命（ふーじーしゃくしんみょう）

isshin'yokukenbutsu fuujiishakushinmyou

時我及衆僧（じーがーぎゅうしゅーそう）倶出霊鷲山（くーしゅつりょうじゅーせん）

jiigaagyuushuusou kuushutsuryoujuusen

我時語衆生（がーじーごーしゅーじょう）常在此不滅（じょうざいしーふーめつ）

gaajiigooshuujou jouzaishiifuumetsu

以方便力故（いーほうべんりきこー）現有滅不滅（げんうーめつふーめつ）

iihoubenrikikoo gen'uumetsufuumetsu

余国有衆生（よーこくうーしゅーじょう）恭敬信楽者（くーぎょうしんぎょうしゃー）

yookokuuushuujou kuugyoushingyoushaa

我復於彼中（がーぶーおーひーちゅう）為説無上法（いーせつむーじょうほう）

gaabuuoohiichuu iisetsumuujouhou

汝等不聞此（にょーとうふーもんしー）但謂我滅度（たんにーがーめつどー）

nyootoufuumonshii tanniigaametsudoo

我見諸衆生（がーけんしょーしゅーじょう）没在於苦海（もつざいおーくーかい）

gaakenshooshuujou motsuzaiookuukai

故不為現身（こーふーいーげんしん）令其生渇仰（りょうごーしょうかつごう）

koofuuiigenshin ryougooshoukatsugou

因其心恋慕（いんごーしんれんぼー）乃出為説法（ないしゅついーせっぽう）

ingooshinrenboo naishutsuiiseppou

神通力如是（じんずうりきにょーぜー）於阿僧祇劫（おーあーそうぎーこう）

jinzuurikinyoozee ooaasougiikou

常在霊鷲山（じょうざいりょうじゅーせん）及余諸住処（ぎゅうよーしょーじゅうしょー）

jouzairyoujuusen gyuuyooshoojuushoo

衆生見劫尽（しゅーじょうけんこうじん）大火所焼時（だいかーしょーしょうじ）

shuujoukenkoujin daikaashooshouji

我此土安穏（がーしーどーあんのん）天人常充満（てんにんじょうじゅうまん）

gaashiidooannon tenninjoujuuman

園林諸堂閣（おんりんしょーどうかく）種種宝荘厳（しゅーじゅーほうしょうごん）

onrinshoodoukaku shuujuuhoushougon

宝樹多華果（ほうじゅーたーけーかー）衆生所遊楽（しゅーじょうしょーゆうらく）

houjuutaakeekaa shuujoushooyuuraku

諸天撃天鼓（しょーてんきゃくてんくー）常作衆妓楽（じょうさーしゅーぎーがく）

shootenkyakutenkuu jousaashuugiigaku

雨曼陀羅華（うーまんだーらーけー）散仏及大衆（さんぶつぎゅうだいしゅー）

uumandaaraakee sanbutsugyuudaishuu

我浄土不毀（がーじょうどーふーきー）而衆見焼尽（にーしゅーけんしょうじん）

gaajoudoofuukii niishuukenshoujin

憂怖諸苦悩（うーふーしょーくーのう）如是悉充満（にょーぜーしつじゅうまん）

uufuushookuunou nyoozeeshitsujuuman

是諸罪衆生（ぜーしょーざいしゅーじょう）以悪業因縁（いーあくごういんねん）

zeeshoozaishuujou iiakugouinnen

過阿僧祇劫（かーあーそうぎーこう）不聞三宝名（ふーもんさんぼうみょう）

kaaaasougiikou fuumonsanboumyou

諸有修功徳（しょーうーしゅーくーどく）柔和質直者（にゅうわーしちじきしゃー）

shoouushuukuudoku nyuuwaashichijikishaa

則皆見我身（そっかいけんがーしん）在此而説法（ざいしーにーせっぽう）

sokkaikengaashin zaishiiniiseppou

或時為此衆（わくじーいーしーしゅー）説仏寿無量（せつぶつじゅーむーりょう）

wakujiiiishiishuu setsubutsujuumuuryou

久乃見仏者（くーないけんぶっしゃー）為説仏難値（いーせつぶつなんちー）

kuunaikenbusshaa iisetsubutsunanchii

我智力如是（がーちーりきにょーぜー）慧光照無量（えーこうしょうむーりょう）

gaachiirikinyoozee eekoushoumuuryou

寿命無数劫（じゅーみょうむーしゅーこう）久修業所得（くーしゅーごうしょーとく）

juumyoumuushuukou kuushuugoushootoku

汝等有智者（にょーとううーちーしゃー）勿於此生疑（もっとーしーしょうぎー）

nyootouuuchiishaa mottooshiishougii

当断令永尽（とうだんりょうようじん）仏語実不虚（ぶつごーじっぷーこー）

toudanryouyoujin butsugoojippuukoo

如医善方便（にょーいーぜんほうべん）為治狂子故（いーじーおうしーこー）

nyooiizenhouben iijiioushiikoo

実在而言死（じつざいにーごんしー）無能説虚妄（むーのうせっこーもう）

jitsuzainiigonshii muunousekkoomou

我亦為世父（がーやくいーせーぶー）救諸苦患者（くーしょーくーげんしゃー）

gaayakuiiseebuu kuushookuugenshaa

為凡夫顛倒（いーぼんぶーてんどう）実在而言滅（じつざいにーごんめつ）

iibonbuutendou jitsuzainiigonmetsu

以常見我故（いーじょうけんがーこー）而生憍恣心（にーしょうきょうしーしん）

iijoukengaakoo niishoukyoushiishin

放逸著五欲（ほういつじゃくごーよく）堕於悪道中（だーおーあくどうちゅう）

houitsujakugooyoku daaooakudouchuu

我常知衆生（がーじょうちーしゅーじょう）行道不行道（ぎょうどうふーぎょうどう）随応所可度（ずいおうしょーかーどー）為説種種法（いーせっしゅーじゅーほう）

gaajouchiishuujou gyoudoufuugyoudou zuioushookaadoo iisesshuujuuhou

毎自作是念（まいじーさーぜーねん）以何令衆生（いーがーりょうしゅーじょう）

maijiisaazeenen iigaaryoushuujou

得入無上道（とくにゅうむーじょうどう）速成就仏身（そくじょうじゅーぶっしん）

tokunyuumuujoudou sokujoujuubusshin

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 (2)

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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