Read, reflect, pray

Kannon Sutra: complete Universal Gateway chapter

観音経・普門品全文かんのんぎょう・ふもんぼんぜんぶん

The complete twenty-fifth chapter of the Lotus Sutra in this 1914 edition, including prose dialogue, verses and the closing scene. This is not the full Lotus Sutra.

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.

Section 1

Then Mujini Bodhisattva rose from his seat, bared his right shoulder, joined his palms,

and addressed the Buddha: ‘World-Honored One, for what reason is Kanzeon Bodhisattva

called “Perceiver of the World’s Sounds”?’ The Buddha told Mujini: ‘Good person, if countless hundreds, thousands,

tens of thousands, and millions of beings undergoing various sufferings hear this bodhisattva’s name and wholeheartedly recite it,

Kanzeon immediately perceives their voices and frees them all from suffering. Furthermore,

if someone retaining and reciting this name enters a great fire, the fire cannot burn that person.

This is because of the bodhisattva’s great power. Swept away in a flood, if one recites the name,

one immediately reaches shallow ground. Suppose countless people seeking gold, silver,

lapis lazuli, giant clam shell, agate, coral, amber, pearls, and other treasures put out to the great sea.

Even if a fierce black storm blows their ship to the land of harmful rakshasas, if among them

even one person recites Kanzeon Bodhisattva’s name,

they can all escape the rakshasas’ danger. For this reason the bodhisattva is called Kanzeon.

If someone about to be killed recites the name, the attacker’s

sword or staff immediately breaks into pieces and the person escapes. Even if the immense three-thousandfold universe

is filled everywhere with yakshas and rakshasas intending to torment people, hearing someone recite

Kanzeon’s name, those harmful spirits cannot even look maliciously at that person, much less

cause harm. Guilty or innocent, if someone’s body is bound with handcuffs, fetters, cangue, or chains,

reciting Kanzeon’s name breaks them all, immediately bringing

Section 2

freedom. Suppose hostile bandits fill the three-thousandfold universe, and a merchant leader

guides merchants carrying precious treasures along a dangerous road. One of them calls out:

“Everyone, do not fear. With one heart let us recite

Kanzeon Bodhisattva’s name. This bodhisattva gives beings freedom from fear. You too,

reciting the name, can escape these bandits.” Hearing this, the merchants

together recite aloud, “Namu Kanzeon Bosatsu—we take refuge in Kanzeon Bodhisattva.” By reciting the name, they immediately

escape danger. Mujini, such lofty and great power belongs to this great bodhisattva.

If someone is caught in strong sexual desire, always remembering and honoring Kanzeon

frees attachment to that desire. If someone has strong anger, always remembering and honoring Kanzeon

frees that anger. If someone is deeply deluded and ignorant of principle, always remembering and honoring Kanzeon

frees that delusion. Mujini, Kanzeon possesses such

great power and provides much help. Therefore people should always keep the bodhisattva in mind. If

a woman wishing for a son bows and makes offerings to Kanzeon,

the sutra says she receives a son endowed with merit and wisdom; if she wishes for a daughter, she receives a daughter of beautiful, well-formed appearance.

That child, having planted roots of virtue in the past, is loved and honored by people. Mujini, Kanzeon

has such power. If someone honors and worships Kanzeon, that merit

does not vanish in vain. Therefore all should retain the name. Mujini, suppose someone retains the names

of bodhisattvas as numerous as the sands of sixty-two hundred million Ganges rivers

Section 3

and throughout life offers food, clothing, bedding, and medicine. What do you think?

Is that good man or woman’s merit great?’ Mujini replied, ‘Very great, World-Honored One.’

The Buddha said, ‘If another person retains Kanzeon Bodhisattva’s name

and bows and makes offerings even for a moment, these two persons’ merits are completely equal, without difference,

and cannot be exhausted through countless kalpas. Mujini, by retaining

Kanzeon’s name, one receives such boundless merit.’ Mujini Bodhisattva

addressed the Buddha: ‘World-Honored One, how does Kanzeon travel through this Saha world,

and how is the teaching given to people? What is the skillful power of guidance?’

The Buddha told Mujini: ‘Good person, if beings in a land

can be rescued through a Buddha’s form, Kanzeon immediately manifests a Buddha and teaches them.

If they can be rescued through a pratyekabuddha, one independently awakened to conditions, that form is manifested

to teach them. If they can be rescued through a disciple who hears and practices, that disciple’s form is manifested

to teach them. If through Brahma, Kanzeon manifests Brahma and teaches.

If through Shakra, Kanzeon manifests Shakra and teaches.

If through Ishvara, Kanzeon manifests Ishvara and teaches.

If through Maheshvara, Kanzeon manifests Maheshvara

and teaches. If through a heavenly general, Kanzeon manifests that general’s

form and teaches. If through Bishamonten, Kanzeon immediately

Section 4

teaches in Bishamonten’s form. If through a minor king,

Kanzeon teaches in that king’s form. If through a wealthy and respected elder, the elder’s

form is manifested to teach. If through a lay student of the way, that layperson’s

form is manifested to teach. If through an official, that official’s

form is manifested to teach. If through a brahmin, that brahmin’s

form is manifested to teach. If through a monk, nun, male lay devotee, or female lay devotee,

Kanzeon manifests respectively as monk, nun, male lay devotee, or female lay devotee

and teaches. If through a woman of an elder’s, lay practitioner’s, official’s, or brahmin’s household,

Kanzeon teaches in that woman’s form. If through a boy or

girl, Kanzeon teaches in a boy’s or girl’s form.

If through gods, dragons, yakshas, heavenly musicians called gandharvas, asuras, garudas, kimnaras,

mahoragas, humans, or nonhumans, Kanzeon manifests their respective forms

and teaches. If through a vajra-bearing guardian, Kanzeon manifests that guardian

and teaches. Mujini, Kanzeon has accomplished such merit,

traveling through many lands in various forms to free beings from delusion. Therefore you

should make offerings to Kanzeon with one heart. This great bodhisattva

gives fearlessness amid terror and imminent danger. Thus in this Saha world,

all call Kanzeon “Giver of Fearlessness.”’ Mujini addressed the Buddha: ‘World-Honored One,

Section 5

I now wish to make an offering to Kanzeon.’ Removing from his neck a necklace of various precious jewels,

worth a hundred thousand measures of gold, he offered it and said: ‘Honored one,

please receive this precious necklace, a gift in accord with the Dharma.’ But Kanzeon would not

accept it. Mujini again addressed Kanzeon: ‘Honored one, have compassion on us

and receive this necklace.’ Then the Buddha told Kanzeon: ‘Have compassion on

Mujini Bodhisattva, the fourfold ordained and lay assembly, gods, dragons, yakshas, gandharvas, asuras,

garudas, kimnaras, mahoragas, humans, and nonhumans,

and accept this necklace.’ Then Kanzeon, compassionately regarding the ordained and lay assembly, gods,

dragons, humans, and nonhumans, received the necklace, divided it into two, and offered one part to Shakyamuni Buddha

and the other to Prabhutaratna Buddha’s stupa. ‘Mujini, Kanzeon

travels through this Saha world with such freely responsive power.’ Then Mujini Bodhisattva

asked in verse.

Section 6

World-Honored One, endowed with excellent form and virtue,

I now ask you again:

for what reason does this bodhisattva, child of the Buddha,

bear the name Kanzeon?

The Buddha, fully endowed with excellent form and virtue,

answered Mujini Bodhisattva’s question in verse:

Listen well to Kannon’s conduct.

Kannon responds appropriately to people everywhere.

The vast vow is deep as the ocean;

through inconceivably long ages,

serving countless billions of Buddhas,

Kannon has aroused a great and pure aspiration.

For your sake I will briefly describe that activity.

Hearing the name, encountering the form,

and holding Kannon in mind do not end in vain;

the many sufferings of existence can be extinguished.

Section 7

Even if someone intends harm

and pushes you into a great fiery pit,

if you hold Kannon’s power in mind,

the fiery pit turns into a pool.

Or if you drift upon the great sea,

in danger from dragons, fish, and demons,

if you hold Kannon’s power in mind,

you will not be swallowed by the waves and sink.

Or if, standing on Mount Sumeru’s summit,

you are pushed off by someone,

if you hold Kannon’s power in mind,

you remain in the sky like the sun.

Or if pursued by a malicious person

you fall from a mountain hard as vajra,

if you hold Kannon’s power in mind,

not even a hair will be harmed.

Section 8

Or if surrounded by hostile bandits,

each attacking with a blade in hand,

if you hold Kannon’s power in mind,

they immediately arouse hearts of kindness.

Or if suffering punishment by a ruler,

about to end your life by execution,

if you hold Kannon’s power in mind,

the blade immediately breaks into pieces.

Or if captured, bound with cangue and chains,

with hands and feet in fetters,

if you hold Kannon’s power in mind,

they all release you and you become free.

If someone tries to harm your body

with curses and various poisons,

if you hold Kannon’s power in mind,

the harm returns to its originator, the sutra teaches.

Section 9

Or if you encounter fearsome rakshasas,

poisonous dragons, and various demons,

if you hold Kannon’s power in mind,

none will then seek to harm you.

If surrounded by fearsome beasts,

their sharp fangs and claws approaching,

if you hold Kannon’s power in mind,

the beasts run far away.

If poisonous snakes, vipers, and scorpions

flare with poisonous breath like smoke and fire,

if you hold Kannon’s power in mind,

they turn away at the sound of recitation.

If clouds arise, thunder rolls, lightning flashes,

hail falls, and heavy rain pours,

if you hold Kannon’s power in mind,

they disappear at that moment.

Section 10

When beings meet difficulties,

pressed by countless sufferings,

Kannon’s excellent wisdom and power

can rescue them from the world’s suffering.

Endowed with wondrous, freely responsive activity,

Kannon widely cultivates wise means of guidance.

Throughout lands in every direction,

there is no world where Kannon does not manifest.

The various realms of suffering,

the realms of hell, hungry ghosts, and animals,

and the sufferings of birth, aging, illness, and death

are gradually extinguished completely.

The gaze seeing truth, the pure gaze,

the gaze of vast wisdom,

the gaze that removes suffering and the gaze that gives peace—

always aspire to them and look up to them.

Section 11

The unstained, pure light,

as the sun of wisdom, breaks through many darknesses,

quells the winds and fires of calamity,

and illuminates the world everywhere.

The activity of precepts grounded in suffering-relieving compassion resounds like thunder.

The kindly heart spreads like a wondrous great cloud,

pouring a rain of teaching like nectar

and extinguishing the flames of affliction.

Even when facing judgment in a dispute,

or amid a fearsome battlefield,

if you hold Kannon’s power in mind,

all the many hostilities retreat and scatter.

Kanzeon of the wondrous voice,

whose pure voice reaches like the ocean tide,

surpasses the many voices of the world.

Therefore always hold Kannon in mind.

Section 12

In every thought, do not arouse doubt.

Kanzeon, the pure sage,

in suffering and mortal danger,

becomes a dependable support.

Endowed with every virtue,

watching over beings with a compassionate gaze,

Kannon’s gathered blessings are boundless as the ocean.

Therefore bow your head reverently in worship.

Section 13

Then Jiji Bodhisattva rose, stepped forward, and addressed the Buddha: ‘World-Honored One, if

beings hear of the freely responsive activity, manifestations through many gateways,

and wondrous power taught in this chapter on Kanzeon, know that their merit is not small.’ When the Buddha taught this Universal Gateway chapter,

the eighty-four thousand beings assembled all aroused the aspiration toward incomparable, unsurpassed, complete

awakening, anuttara-samyak-sambodhi.

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.

散文 1

爾時（にじ）無尽意菩薩（むじんにぼさつ）即従座起（そくじうざき）偏袒右肩（へんだんうけん）合掌向（がつしやうかう）

niji mujinnibosatsu sokujiuzaki hendan'uken gatsushiyaukau

仏（ぶつ）而作是言（にさぜごん）世尊（せそん）観世音菩薩（くわんぜおんぼさつ）以何因縁（いがゐんねん）名（みやう）観（くわん）

butsu nisazegon seson kuwanzeonbosatsu igawinnen miyau kuwan

世音（ぜおん）仏告（ぶつがう）無尽意菩薩（むじんにぼさつ）善男子（ぜんなんし）若有（にやくう）無量（むりやう）百千（ひやくせん）

zeon butsugau mujinnibosatsu zennanshi niyakuu muriyau hiyakusen

万億（まんのく）衆生（しゆじやう）受諸（じゆしよ）苦悩（くなう）聞是（もんぜ）観世音菩薩（くわんぜおんぼさつ）一心称（いつしんしやう）

mannoku shiyujiyau jiyushiyo kunau monze kuwanzeonbosatsu itsushinshiyau

名（みやう）観世音菩薩（くわんぜおんぼさつ）即時（そくじ）観其音声（くわんごおんじやう）皆得解脱（かいとくげだつ）若（にやく）

miyau kuwanzeonbosatsu sokuji kuwangoonjiyau kaitokugedatsu niyaku

有持是（うぢぜ）観世音菩薩（くわんぜおんぼさつ）名者（みやうしや）設入大火（せつにふだいくわ）火不（くわふ）能焼（のうせう）

ujize kuwanzeonbosatsu miyaushiya setsunifudaikuwa kuwafu nouseu

由是菩薩（ゆぜぼさつ）威神力故（ゐじんりきこ）若為（にやくゐ）大水（だいすい）所漂（しよへう）称其名（しやうごみやう）

yuzebosatsu wijinrikiko niyakuwi daisui shiyoheu shiyaugomiyau

号（がう）即得浅処（そくとくせんしよ）若有百（にやくうひやく）千万億（せんまんのく）衆生為求（しゆじやうゐぐ）金銀（こんごん）

gau sokutokusenshiyo niyakuuhiyaku senmannoku shiyujiyauwigu kongon

琉璃（るり）硨磲（しやこ）碼碯（めなう）珊瑚（さんご）琥珀（こはく）真珠（しんじゆ）等宝（とうほう）入於大（にふおたい）

ruri shiyako menau sango kohaku shinjiyu touhou nifuotai

海（かい）仮使（けし）黒風（こくふう）吹其船舫（すいごせんばう）飄堕（へうだ）羅刹（らせつ）鬼国其中（きこくごちう）

kai keshi kokufuu suigosenbau heuda rasetsu kikokugochiu

若有乃至（にやくうないし）一人称（いちにんしやう）観世音菩薩（くわんぜおんぼさつ）名者（みやうしや）是諸人（ぜしよにん）

niyakuunaishi ichininshiyau kuwanzeonbosatsu miyaushiya zeshiyonin

等（とう）皆得解脱（かいとくげだつ）羅刹之難（らせつしなん）以是因縁名（いぜゐんねんみやう）観世音（くわんぜおん）

tou kaitokugedatsu rasetsushinan izewinnenmiyau kuwanzeon

若復有人（にやくぶうにん）臨当被害（りんたうひがい）称（しやう）観世音菩薩（くわんぜおんぼさつ）名者彼所（みやうしやひしよ）

niyakubuunin rintauhigai shiyau kuwanzeonbosatsu miyaushiyahishiyo

執刀杖（しうたうぢやう）尋段段壊（じんだんだんゑ）而得解脱（にとくげだつ）若三千大千国土（にやくさんぜんだいせんこくど）

shiutaujiyau jindandanwe nitokugedatsu niyakusanzendaisenkokudo

満中（まんちう）夜叉羅刹（やしやらせつ）欲来悩人（よくらいなうにん）聞其称（もんごしやう）観世音菩（くわんぜおんぼ）

manchiu yashiyarasetsu yokurainaunin mongoshiyau kuwanzeonbo

薩（さつ）名者是諸（みやうしやぜしよ）悪鬼尚不（あつきしやうふ）能以悪眼（のういあくげん）視之（じし）況復（きやうぶ）

satsu miyaushiyazeshiyo atsukishiyaufu nouiakugen jishi kiyaubu

加害（かがい）設復有人（せつぶうにん）若有罪（にやくうざい）若無罪（にやくむざい）杻械枷鎖（ちうかいかさ）

kagai setsubuunin niyakuuzai niyakumuzai chiukaikasa

検繋其身（けんげごしん）称（しやう）観世音菩薩（くわんぜおんぼさつ）名者皆悉断壊（みやうしやかいしつだんゑ）即得（そくとく）

kengegoshin shiyau kuwanzeonbosatsu miyaushiyakaishitsudanwe sokutoku

散文 2

解脱（げだつ）若三千大千国土（にやくさんぜんだいせんこくど）満中怨賊（まんちうをんぞく）有一商主将（ういちしやうしゆしやう）

gedatsu niyakusanzendaisenkokudo manchiuwonzoku uichishiyaushiyushiyau

諸商人（しよしやうにん）齎持重宝（さいぢぢうほう）経過険路（きやうくはけんろ）其中一人（ごちういちにん）作是唱（さぜしやう）

shiyoshiyaunin saijijiuhou kiyaukuhakenro gochiuichinin sazeshiyau

言（ごん）諸善男子（しよぜんなんし）勿得恐怖（もつとくくふ）汝等応当（によとうおうたう）一心称（いつしんしやう）観（くわん）

gon shiyozennanshi motsutokukufu niyotououtau itsushinshiyau kuwan

世音菩薩（ぜおんぼさつ）名号是菩薩（みやうがうぜぼさつ）能以無畏（のういむい）施於衆生（せおしゆじやう）汝（によ）

zeonbosatsu miyaugauzebosatsu nouimui seoshiyujiyau niyo

等若称（とうにやくしやう）名者於此（みやうしやおし）怨賊当得解脱（をんぞくたうとくげだつ）衆商人聞（しゆしやうにんもん）

touniyakushiyau miyaushiyaoshi wonzokutautokugedatsu shiyushiyauninmon

倶発声言（ぐほつしやうごん）南無観世音菩薩（なむくわんぜおんぼさつ）称其名故（しやうごみやうこ）即得解（そくとくげ）

guhotsushiyaugon namukuwanzeonbosatsu shiyaugomiyauko sokutokuge

脱（だつ）無尽意（むじんに）観世音菩薩（くわんぜおんぼさつ）摩訶薩（まかさつ）威神之力（ゐじんしりき）巍巍（ぎぎ）

datsu mujinni kuwanzeonbosatsu makasatsu wijinshiriki gigi

如是（によぜ）若有衆生（にやくうしゆじやう）多於婬欲（たをゐんよく）常念恭敬（じやうねんくぎやう）観世音（くわんぜおん）

niyoze niyakuushiyujiyau tawowin'yoku jiyaunenkugiyau kuwanzeon

菩薩（ぼさつ）便得離欲（べんとくりよく）若多瞋恚（にやくたしんい）常念恭敬（じやうねんくぎやう）観世音（くわんぜおん）

bosatsu bentokuriyoku niyakutashin'i jiyaunenkugiyau kuwanzeon

菩薩（ぼさつ）便得離瞋（べんとくりしん）若多愚癡（にやくたぐち）常念恭敬（じやうねんくぎやう）観世音菩（くわんぜおんぼ）

bosatsu bentokurishin niyakutaguchi jiyaunenkugiyau kuwanzeonbo

薩（さつ）便得離癡（べんとくりち）無尽意（むじんに）観世音菩薩（くわんぜおんぼさつ）有如是等（うによぜとう）

satsu bentokurichi mujinni kuwanzeonbosatsu uniyozetou

大威神力（だいゐじんりき）多所饒益（たしよねうやく）是故（ぜこ）衆生（しゆじやう）常応心念（じやうおうしんねん）若（にやく）

daiwijinriki tashiyoneuyaku zeko shiyujiyau jiyauoushinnen niyaku

有女人（うによにん）設欲求男（せつよくぐなん）礼拝供養（らいはいくやう）観世音菩薩（くわんぜおんぼさつ）便生（べんしやう）

uniyonin setsuyokugunan raihaikuyau kuwanzeonbosatsu benshiyau

福徳智慧（ふくとくちゑ）之男（しなん）設欲求女（せつよくぐによ）便生（べんしやう）端正（たんじやう）有相之（うさうし）

fukutokuchiwe shinan setsuyokuguniyo benshiyau tanjiyau usaushi

女（によ）宿植徳本（しゆくじきとくほん）衆人愛敬（しゆにんあいぎやう）無尽意（むじんに）観世音菩薩（くわんぜおんぼさつ）

niyo shiyukujikitokuhon shiyunin'aigiyau mujinni kuwanzeonbosatsu

有如是力（うによぜりき）若有衆生（にやくうしゆじやう）恭敬礼拝（くぎやうらいはい）観世音菩薩（くわんぜおんぼさつ）福（ふく）

uniyozeriki niyakuushiyujiyau kugiyauraihai kuwanzeonbosatsu fuku

不唐捐（ふたうゑん）是故衆生（ぜこしゆじやう）皆応受持（かいおうじゆぢ）観世音菩薩（くわんぜおんぼさつ）名号（みやうがう）

futauwen zekoshiyujiyau kaioujiyuji kuwanzeonbosatsu miyaugau

無尽意（むじんに）若有人（にやくうにん）受持（じゆぢ）六十二億（ろくしうにをく）恒河沙（こうがしや）菩薩名（ぼさつみやう）

mujinni niyakuunin jiyuji rokushiuniwoku kougashiya bosatsumiyau

散文 3

字（じ）復尽形（ぶじんぎやう）供養（くやう）飲食（をんじき）衣服（ゑぶく）臥具（ぐわぐ）医薬（いやく）於汝意云（おによいうん）

ji bujingiyau kuyau wonjiki webuku guwagu iyaku oniyoiun

何（が）是善男子（ぜぜんなんし）善女人（ぜんによにん）功徳多不（くどくたふ）無尽意（むじんに）言甚（ごんじん）

ga zezennanshi zenniyonin kudokutafu mujinni gonjin

多（た）世尊（せそん）仏言（ぶつごん）若復有人（にやくぶうにん）受持（じゆぢ）観世音菩薩（くわんぜおんぼさつ）名号（みやうがう）

ta seson butsugon niyakubuunin jiyuji kuwanzeonbosatsu miyaugau

乃至（ないし）一時礼拝（いちじらいはい）供養（くやう）是二人福（ぜににんふく）正等（しやうとう）無異於（むいお）

naishi ichijiraihai kuyau zenininfuku shiyautou muio

百千万億劫（ひやくせんまんのつこふ）不可窮尽（ふかぐうじん）無尽意（むじんに）受持（じゆぢ）観世音菩（くわんぜおんぼ）

hiyakusenmannotsukofu fukaguujin mujinni jiyuji kuwanzeonbo

薩（さつ）名号（みやうがう）得如是（とくによぜ）無量無辺（むりやうむへん）福徳之利（ふくとくしり）無尽意（むじんに）

satsu miyaugau tokuniyoze muriyaumuhen fukutokushiri mujinni

菩薩（ぼさつ）白仏言（びやくぶつごん）世尊（せそん）観世音菩薩（くわんぜおんぼさつ）云何遊此（うんがゆし）娑婆（しやば）

bosatsu biyakubutsugon seson kuwanzeonbosatsu ungayushi shiyaba

世界（せかい）云何而為（うんがにゐ）衆生（しゆじやう）説法方便（せつほうはうべん）之力其事（しりきごじ）云何（うんが）

sekai unganiwi shiyujiyau setsuhouhauben shirikigoji unga

仏告（ぶつがう）無尽意菩薩（むじんにぼさつ）善男子（ぜんなんし）若有国土（にやくうこくど）衆生応（しゆじやうおう）

butsugau mujinnibosatsu zennanshi niyakuukokudo shiyujiyauou

以仏身得度者（いぶつしんとくどしや）観世音菩薩（くわんぜおんぼさつ）即現仏身而為説（そくげんぶつしんにゐせつ）

ibutsushintokudoshiya kuwanzeonbosatsu sokugenbutsushinniwisetsu

法（ほう）応以（おうい）辟支仏身得度者（びやくしぶつしんとくどしや）即現（そくげん）辟支仏身而為（びやくしぶつしんにゐ）

hou oui biyakushibutsushintokudoshiya sokugen biyakushibutsushinniwi

説法（せつほう）応以（おうい）声聞身得度者（しやうもんしんとくどしや）即現（そくげん）声聞身而為説（しやうもんしんにゐせつ）

setsuhou oui shiyaumonshintokudoshiya sokugen shiyaumonshinniwisetsu

法（ほう）応以（おうい）梵王身得度者（ぼんなうしんとくどしや）即現（そくげん）梵王身而為説法（ぼんなうしんにゐせつほう）

hou oui bonnaushintokudoshiya sokugen bonnaushinniwisetsuhou

応以（おうい）帝釈身得度者（たいしやくしんとくどしや）即現（そくげん）帝釈（たいしやく）身而為説法応（しんにゐせつほうおう）

oui taishiyakushintokudoshiya sokugen taishiyaku shinniwisetsuhouou

以（い）自在天身得度者（じざいてんしんとくどしや）即現（そくげん）自在天（じざいてん）身而為説法（しんにゐせつほう）

i jizaitenshintokudoshiya sokugen jizaiten shinniwisetsuhou

応以（おうい）大自在天（だいじざいてん）身得度者（しんとくどしや）即現（そくげん）大自在天身而（だいじざいてんしんに）

oui daijizaiten shintokudoshiya sokugen daijizaitenshinni

為説法（ゐせつほう）応以（おうい）天大将軍（てんだいしやうぐん）身得度者（しんとくどしや）即現天大将（そくげんてんだいしやう）

wisetsuhou oui tendaishiyaugun shintokudoshiya sokugentendaishiyau

軍身而為説法（ぐんしんにゐせつほう）応以（おうい）毘沙門身得度者（びしやもんしんとくどしや）即現（そくげん）

gunshinniwisetsuhou oui bishiyamonshintokudoshiya sokugen

散文 4

毘沙門（びしやもん）身而為説法（しんにゐせつほう）応以（おうい）小王身得度者（せうわうしんとくどしや）即現（そくげん）

bishiyamon shinniwisetsuhou oui seuwaushintokudoshiya sokugen

小王身而為説法（せうわうしんにゐせつほう）応以（おうい）長者身得度者（ちやうじやしんとくどしや）即現長（そくげんちやう）

seuwaushinniwisetsuhou oui chiyaujiyashintokudoshiya sokugenchiyau

者身而為説法（じやしんにゐせつほう）応以（おうい）居士身得度者（こじしんとくどしや）即現居（そくげんこ）

jiyashinniwisetsuhou oui kojishintokudoshiya sokugenko

士身而為説法（じしんにゐせつほう）応以（おうい）宰官身得度者（さいくわんしんとくどしや）即現宰（そくげんさい）

jishinniwisetsuhou oui saikuwanshintokudoshiya sokugensai

官身而為説法（くわんしんにゐせつほう）応以（おうい）婆羅門身得度者（ばらもんしんとくどしや）即現婆（そくげんば）

kuwanshinniwisetsuhou oui baramonshintokudoshiya sokugenba

羅門身而為説法（らもんしんにゐせつほう）応以（おうい）比丘（びく）比丘尼優婆塞優（びくにうばそくう）

ramonshinniwisetsuhou oui biku bikuniubasokuu

婆夷身得度者（ばいしんとくどしや）即現（そくげん）比丘（びく）比丘尼（びくに）優婆塞優婆（うばそくうば）

baishintokudoshiya sokugen biku bikuni ubasokuuba

夷身而為説法（いしんにゐせつほう）応以（おうい）長者（ちやうじや）居士（こじ）宰官婆羅門婦（さいくわんばらもんぶ）

ishinniwisetsuhou oui chiyaujiya koji saikuwanbaramonbu

女身得度者（によしんとくどしや）即現（そくげん）婦女身而為説法（ぶによしんにゐせつほう）応以童男（おういどうなん）

niyoshintokudoshiya sokugen buniyoshinniwisetsuhou ouidounan

童女身得度者（どうによしんとくどしや）即現（そくげん）童男（どうなん）童女身而為説法（どうによしんにゐせつほう）応（おう）

douniyoshintokudoshiya sokugen dounan douniyoshinniwisetsuhou ou

以天龍夜叉（いてんりうやしや）乾闥婆（けんだつば）阿脩羅（あしゆら）迦楼羅（かるら）緊那羅（きんなら）

itenriuyashiya kendatsuba ashiyura karura kinnara

摩睺羅伽（まごらが）人非人等（にんぴにんとう）身得度者（しんとくどしや）即皆現之（そくかいげんし）而為（にゐ）

magoraga ninpinintou shintokudoshiya sokukaigenshi niwi

説法（せつほう）応以（おうい）執金剛神得度者（しゆこんがうじんとくどしや）即現執金剛神而（そくげんしゆこんがうじんに）

setsuhou oui shiyukongaujintokudoshiya sokugenshiyukongaujinni

為説法（ゐせつほう）無尽意（むじんに）是観世音菩薩（ぜくわんぜおんぼさつ）成就如是（じやうじゆによぜ）功（く）

wisetsuhou mujinni zekuwanzeonbosatsu jiyaujiyuniyoze ku

徳（どく）以種種形（いしゆじゆぎやう）遊諸国土（ゆしよこくど）度脱衆生（どだつしゆじやう）是故汝等（ぜこによとう）応（おう）

doku ishiyujiyugiyau yushiyokokudo dodatsushiyujiyau zekoniyotou ou

当一心供養（たういつしんくやう）観世音菩薩（くわんぜおんぼさつ）是観世音菩薩（ぜくわんぜおんぼさつ）摩訶（まか）

tauitsushinkuyau kuwanzeonbosatsu zekuwanzeonbosatsu maka

薩（さつ）於怖畏急難（おふいきうなん）之中能施（しちうのうせ）無畏是故此（むゐぜこし）娑婆世（しやばせ）

satsu ofuikiunan shichiunouse muwizekoshi shiyabase

界（かい）皆号之為（かいがうしゐ）施無畏者（せむいしや）無尽意菩薩（むじんにぼさつ）白仏言世（びやくぶつごんせ）

kai kaigaushiwi semuishiya mujinnibosatsu biyakubutsugonse

散文 5

尊（そん）我今当供養（がこんたうくやう）観世音菩薩（くわんぜおんぼさつ）即解頸衆（そくげきやうしゆ）宝珠（ほうしゆ）

son gakontaukuyau kuwanzeonbosatsu sokugekiyaushiyu houshiyu

瓔珞（やうらく）値直（けぢき）百千両金（ひやくせんりやうごん）而以与之（にいよし）作是言（さぜごん）仁者（にんしや）

yauraku kejiki hiyakusenriyaugon niiyoshi sazegon ninshiya

受此（じゆし）法施（ほつせ）珍宝瓔珞時（ちんぼうやうらくじ）観世音菩薩（くわんぜおんぼさつ）不肯受（ふこうじゆ）

jiyushi hotsuse chinbouyaurakuji kuwanzeonbosatsu fukoujiyu

之（し）無尽意（むじんに）復白（ぶびやく）観世音菩薩（くわんぜおんぼさつ）言仁者（ごんにんしや）愍我等（みんがとう）

shi mujinni bubiyaku kuwanzeonbosatsu gonninshiya mingatou

故（こ）受此瓔珞（じゆしやうらく）爾時仏告（にじぶつがう）観世音菩薩（くわんぜおんぼさつ）当愍此（たうみんし）

ko jiyushiyauraku nijibutsugau kuwanzeonbosatsu tauminshi

無尽意菩薩（むじんにぼさつ）及四衆（ぎうししゆ）天龍夜叉（てんりうやしや）乾闥婆（けんだつば）阿脩（あしゆ）

mujinnibosatsu giushishiyu tenriuyashiya kendatsuba ashiyu

羅（ら）迦楼羅（かるら）緊那羅（きんなら）摩睺羅伽（まごらか）人非人等（にんぴにんとう）故受（こじゆ）

ra karura kinnara magoraka ninpinintou kojiyu

是瓔珞（ぜやうらく）即時（そくじ）観世音菩薩（くわんぜおんぼさつ）愍諸四衆（みんしよししゆ）及於天（ぎうをてん）

zeyauraku sokuji kuwanzeonbosatsu minshiyoshishiyu giuwoten

龍人非人等（りうにんぴにんとう）受其瓔珞（じゆごやうらく）分作二分（ぶんさにぶん）一分奉釈（いちぶんぶしやく）

riuninpinintou jiyugoyauraku bunsanibun ichibunbushiyaku

迦牟尼仏（かむにぶつ）一分奉（いちぶんぶ）多宝仏塔（たほうぶつたう）無尽意（むじんに）観世音菩（くわんぜおんぼ）

kamunibutsu ichibunbu tahoubutsutau mujinni kuwanzeonbo

薩（さつ）有如是（うによぜ）自在神力（じざいじんりき）遊於娑婆世界（ゆをしやばせかい）爾時無尽（にじむじん）

satsu uniyoze jizaijinriki yuwoshiyabasekai nijimujin

意菩薩（にぼさつ）以偈問曰（いげもんわつ）

nibosatsu igemonwatsu

1

世尊妙相具（せそんめうさうぐ）

sesonmeusaugu

我今重問彼（がこんぢうもんぴ）

gakonjiumonpi

仏子何因縁（ぶつしがいんねん）

butsushigainnen

名為観世音（みやうゐくわんぜおん）

miyauwikuwanzeon

具足妙相尊（ぐそくめうさうそん）

gusokumeusauson

偈答無尽意（げたふむじんに）

getafumujinni

汝聴観音行（によちやうくわんのんぎやう）

niyochiyaukuwannongiyau

善応諸方所（ぜんのうしよはうしよ）

zennoushiyohaushiyo

弘誓深如海（ぐぜいじんによかい）

guzeijinniyokai

歴劫不思議（りやくこふふしぎ）

riyakukofufushigi

侍多千億仏（じたせんおくぶつ）

jitasen'okubutsu

発大清浄願（ほつだいしやうじやうぐわん）

hotsudaishiyaujiyauguwan

我為汝略説（がゐによりやくせつ）

gawiniyoriyakusetsu

聞名及見身（もんみやうぎうけんしん）

monmiyaugiukenshin

心念不空過（しんねんふくうくわ）

shinnenfukuukuwa

能滅諸有苦（のうめつしよいうく）

noumetsushiyoiuku

2

仮使興害意（けしこうがいい）

keshikougaii

推落大火坑（すいらくだいくわきやう）

suirakudaikuwakiyau

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

火坑変成池（くわきやうへんじやうち）

kuwakiyauhenjiyauchi

或漂流巨海（わくへうりうこかい）

wakuheuriukokai

龍魚諸鬼難（りうぎよしよきなん）

riugiyoshiyokinan

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

波浪不能没（はらうふのうもつ）

haraufunoumotsu

或在須弥峯（わくざいしゆみぶ）

wakuzaishiyumibu

為人所推堕（ゐにんしよすいだ）

wininshiyosuida

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

如日虚空住（によにちこくうぢう）

niyonichikokuujiu

或被悪人逐（わくひあくにんちく）

wakuhiakuninchiku

堕落金剛山（だらくこんがうせん）

darakukongausen

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

不能損一毛（ふのうそんいちまう）

funouson'ichimau

3

或値怨賊繞（わくちおんぞくねう）

wakuchionzokuneu

各執刀加害（かくしふたうかがい）

kakushifutaukagai

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

咸即起慈心（げんそくきじしん）

gensokukijishin

或遭王難苦（わくさうわうなんく）

wakusauwaunanku

臨刑欲寿終（りんぎやうよくじゆしう）

ringiyauyokujiyushiu

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

刀尋段段壊（たうじんだんだんゑ）

taujindandanwe

或囚禁枷鎖（わくしうきんかさ）

wakushiukinkasa

手足被杻械（しゆそくひちうかい）

shiyusokuhichiukai

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

釈然得解脱（しやくねんとくげだつ）

shiyakunentokugedatsu

呪詛諸毒薬（じゆそしよどくやく）

jiyusoshiyodokuyaku

所欲害身者（しよよくがいしんしや）

shiyoyokugaishinshiya

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

還著於本人（げんぢやくおほんにん）

genjiyakuohonnin

4

或遇悪羅刹（わくぐうあくらせつ）

wakuguuakurasetsu

毒龍諸鬼等（どくりうしよきとう）

dokuriushiyokitou

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

時悉不敢害（じしつぷかんがい）

jishitsupukangai

若悪獣囲遶（にやくあくじうゐねう）

niyakuakujiuwineu

利牙爪可怖（りげさうかふ）

rigesaukafu

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

疾走無辺方（しつそうむへんぱう）

shitsusoumuhenpau

蚖蛇及蝮蠍（ぐわんじやぎうぶくかつ）

guwanjiyagiubukukatsu

気毒煙火燃（けどくえんくわねん）

kedokuenkuwanen

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

尋声自廻去（じんしやうじゑこ）

jinshiyaujiweko

雲雷鼓掣電（うんらいくせいでん）

unraikuseiden

降雹澍大雨（がうばくじゆだいう）

gaubakujiyudaiu

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

応時得消散（おうじとくせうさん）

oujitokuseusan

5

衆生被困厄（しゆじやうひこんやく）

shiyujiyauhikon'yaku

無量苦逼身（むりやうくひつしん）

muriyaukuhitsushin

観音妙智力（くわんのんめうちりき）

kuwannonmeuchiriki

能救世間苦（のうぐせけんく）

nougusekenku

具足神通力（ぐそくじんづうりき）

gusokujinzuuriki

広修智方便（くわうしゆちほうべん）

kuwaushiyuchihouben

十方諸国土（じつぱうしよこくど）

jitsupaushiyokokudo

無刹不現身（むせつぷげんしん）

musetsupugenshin

種種諸悪趣（しゆしゆしよあくしゆ）

shiyushiyushiyoakushiyu

地獄鬼畜生（ぢごくきちくしやう）

jigokukichikushiyau

生老病死苦（しやうらうびやうしく）

shiyauraubiyaushiku

以漸悉令滅（いぜんしつりやうめつ）

izenshitsuriyaumetsu

真観清浄観（しんくわんしやうじやうくわん）

shinkuwanshiyaujiyaukuwan

広大智慧観（くわうだいちゑくわん）

kuwaudaichiwekuwan

悲観及慈観（ひくわんぎうじくわん）

hikuwangiujikuwan

常願常瞻仰（じやうぐわんじやうせんがう）

jiyauguwanjiyausengau

6

無垢清浄光（むくしやうじやうくわう）

mukushiyaujiyaukuwau

慧日破諸闇（ゑにちはしよあん）

wenichihashiyoan

能伏災風火（のうぶくさいふうくわ）

noubukusaifuukuwa

普明照世間（ふみやうせうせけん）

fumiyauseuseken

悲体戒雷震（ひたいかいらいしん）

hitaikairaishin

慈意妙大雲（じいめうだいうん）

jiimeudaiun

澍甘露法雨（じゆかんろほふう）

jiyukanrohofuu

滅除煩悩焔（めつじよぼんなうえん）

metsujiyobonnauen

諍訟経官処（じやうしようきやうくわんしよ）

jiyaushiyoukiyaukuwanshiyo

怖畏軍陣中（ふゐぐんぢんちう）

fuwigunjinchiu

念彼観音力（ねんぴくわんのんりき）

nenpikuwannonriki

衆怨悉退散（しゆおんしつたいさん）

shiyuonshitsutaisan

妙音観世音（めうおんくわんぜおん）

meuonkuwanzeon

梵音海潮音（ぼんのんかいてうおん）

bonnonkaiteuon

勝彼世間音（しようひせけんのん）

shiyouhisekennon

是故須常念（ぜこしゆじやうねん）

zekoshiyujiyaunen

7

念念勿生疑（ねんねんもつしやうぎ）

nennenmotsushiyaugi

観世音浄聖（くわんぜおんじやうしやう）

kuwanzeonjiyaushiyau

於苦悩死厄（おくなうしやく）

okunaushiyaku

能為作依怙（のうゐさゑこ）

nouwisaweko

具一切功徳（ぐいつさいくどく）

guitsusaikudoku

慈眼視衆生（じげんじしゆじやう）

jigenjishiyujiyau

福聚海無量（ふくじゆかいむりやう）

fukujiyukaimuriyau

是故応頂礼（ぜこおうちやうらい）

zekoouchiyaurai

結び

爾時持地菩薩（にじぢぢぼさつ）即従座起（そくじうざき）前白仏言（ぜんびやくぶつごん）世尊（せそん）若有（にやくう）

nijijijibosatsu sokujiuzaki zenbiyakubutsugon seson niyakuu

衆生（しゆじやう）聞是（もんぜ）観世音菩薩（くわんぜおんぼさつ）品（ほん）自在之業（じざいしごう）普門示現（ふもんじげん）

shiyujiyau monze kuwanzeonbosatsu hon jizaishigou fumonjigen

神通力者（じんづうりきしや）当知是人（たうちぜにん）功徳不少（くどくふせう）仏説是普門品（ぶつせつぜふもんぼん）

jinzuurikishiya tauchizenin kudokufuseu butsusetsuzefumonbon

時衆中（じしゆちう）八万四千（はちまんしせん）衆生（しゆじやう）皆発無等等（かいほつむとうどう）阿耨多羅（あのくたら）

jishiyuchiu hachimanshisen shiyujiyau kaihotsumutoudou anokutara

三藐三菩提心（さんみやくさんぼだいしん）

sanmiyakusanbodaishin

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 (3)

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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