(1) 爾時無尽意菩薩。即従座起。偏袒右肩。 Ni ji mu jin ni bo sa, soku ju za ki, hen dan u ken, 合掌向佛。而作是言。 Ga-ssho ko butsu, ni sa ze gon. 世尊。観世音菩薩以何因縁名観世音 Se son, kan ze on bo sa i ga in nen myo kan ze on. 佛告無盡意菩薩。 Butsu go mu jin ni bo sa, 爾の時、無尽意菩薩、すなわち座より起ちて、偏に右の肩をはだぬぎ、合掌して仏に向いたてまつりて是の言を作さく。世尊。観世音菩薩は、何の因縁を以ってか観世音と名づく。仏、無尽意菩薩に告げてのたまわく。 At that time, the Mujin-i Bodhisattva (無尽意; Infinite Inexhaustible Aspiration) immediately rose from his seat, bared his right shoulder, and folding his hands in gasshō, turned toward the Buddha and spoke thus: “World-honored One, for what reason is Kanzeon Bodhisattva (Ch: 観世音; Skr: Avalokiteśvara; Eng: Seeing the Sound of the World) named Kanzeon?” The Buddha answered the Mujin-i Bodhisattva: 善男子。 zen nan shi, 若有無量百千萬億衆生。受諸苦悩聞是観世音菩薩。 Nyaku u mu ryo hyaku san man noku shu jo, jus ho ku no, mon ze kan ze on bo sa. 一心稱名。観世音菩薩。即時観其音聲。皆得解脱 I-sshin sho myo, kan ze on bo sa, soku ji kan go on jo, kai toku ge datsu, 善男子、若し無量百千万億の衆生ありて、諸々の苦悩を受けんに、是の観世音菩薩を聞きて、一心に名を称せば、観世音菩薩、即時に其の音声を観じて皆、解脱することを得しめん。 “Good son! If there are countless hundreds of thousands of myriads of kotis of living beings suffering from pain and distress, and they hear the name of Kanzeon Bodhisattva and single-mindedly call upon this name, Kanzeon Bodhisattva will instantly perceive these cries, and all will be liberated. (2) 若有持是観世音菩薩名者。設入大火。 Nyaku u ji zek an ze on bo sa myo sha, setsu nyu dai ka, 火不能焼。由是菩薩威神力故。 Ka fu no sho, yu ze bo sa i jin riki ko, 若し是の観世音菩薩の名を持つ者あらんに、たとい大火に入るとも、火も焼くこと能わず、是の菩薩の威神力によるが故に。 If maintaining the name of Kanzeon Bodhisattva, though falling into a great fire, the fire will not burn, because of this Bodhisattva’s great divine power. 若為大水所漂。稱其名号。即得淺處。 nyaku i dai sui sho hyo, sho go myo go, soku toku sen jo, 若し大水のために漂わされんに、その名号を称うれば即ち浅き処を得ん。 If floundering in deep water, call upon the name and the shallows will immediately be within reach. 若有百千万億衆生。為求金。銀。瑠璃。 Nayku u hyaku sen man noku shu jo, i gu kon, gon, ruri, 硨磲。瑪瑙。珊瑚。琥珀。真珠等宝。 Sha ko, me no, san go, ko haku, shin ju to ho, 入於大海。仮使黒吹其船舫。飄堕羅刹鬼国。 Nyu o dai kai, ke shi koku fu sui go sen bo, hyo da raku ki koku, 其中若有乃至一人称観世音菩薩名者。 Go chu nyaku u nai shi ichi nin sho kan ze on bo sa myo sha, 是諸人等皆得解脱羅刹之難 ze sho nin to, kai toku ge datsu ra setsu shi nan, 以是因縁。名観世音。 I ze in nen, myo kan ze on, 若し百千万億の衆生有りて、金銀、瑠璃、しゃこ、瑪瑙、珊瑚、琥珀、真珠等の宝を求めんがために大海に入らんに、たとい黒風その船舫を吹いて羅刹鬼国に飄堕せんに、その中に若し乃至一人あって観世音菩薩の名を称えば、是の諸人等皆羅刹の難を解脱することを得ん。是の因縁を以って観世音と名づく。 If hundreds of thousands of myriads of kotis of beings, seeking gold, silver, lapis lazuli, moonstones, agate, coral, amber, pearls, and other treasures, go out upon the ocean, and a black gale blows their ships adrift to the land of the rākṣasa demons, and if among them there is even a single person who calls upon the name of Kanzeon Bodhisattva, all those people will be freed from the torments of the rākṣasas. For this reason, the name is Kanzeon. 若復有人。臨当被害。称観世音菩薩名者 Nyaku bu u nin, rin to hi gai, sho kan ze on bo sa myo sha. 彼所執 刀杖。尋段段壊。而得解脱。 Hi sho sho to jo, jin dan dan e, ni toku ge datsu. 若しまた人有りて、当に害せらるべきに臨み、観世音菩薩の名を称せば、彼の執る所の刀杖ついで段々におれて解脱すること得ん。 If again, there is one who, threatened with immediate harm, calls upon the name of Kanzeon Bodhisattva, the swords and clubs of the adversary will instantly crumble to pieces and freedom regained. 若三千大千国土満中。夜叉羅刹。 Nyaku san zen dai sen koku do chu, ya sha ra setsu. 欲来悩人。聞其称観世音菩薩名者。 Yoku rai no nin, mon go sho kan ze on bo sa myo sha. 是諸悪鬼。尚不能以悪眼視之。況復加害。 Ze sho aku ki, sho fu no I aku gen ji shi, kyo bu ka gai, 若し三千大千国土の中に満つる夜叉羅刹来たりて人を悩まさんと欲せんに、其の観世音菩薩の名を称うるを聞かば、是の諸の悪鬼尚悪眼を以って之を視ること能わず、況んや復た害を加えんおや。 Even if the three-thousand-great-thousandfold world (the entire universe) were full of yakşas and rākşasas seeking to torment someone, these evil demons, hearing this person call upon the name of Kanzeon Bodhisattva, would not be able to see them with their evil eyes, much less harm them. 設復有人。若有罪。若無罪。枷械枷鎖。 Setsu bu u nin, nyaku u zai, nyaku mu zai, chu kai ka sa, 検繋其身。称観世音菩薩名者。 Ken ge go shin, sho kan ze on bo sa myo sha. 皆悉断壊即得解脱。 Kai shitsu dan e soku toku ge datsu. たとい復た人有りて、若し罪有り若しは罪なきも、杻械枷鎖に其の身を検げせられんに、観世音菩薩の名を称せば、皆ことごとく断ねして、即ち解脱することを得ん。 Furthermore, whether guilty or not guilty, if one bound by manacles and chains, calls upon the name of Kanzeon Bodhisattva, all fetters will immediately be severed and freedom at once regained. 若三千大千国土満中怨賊。 Nyaku san zen dai sen koku do man chu on zoku. 有一商主。将諸商人。斉持重宝。経過険路。 U ichi sho shu, sho sho sho nin, sai ji ju ho, kyo ka ken ro, 其中一人。作是唱言。 Go chu ichi nin, sa ze sho gon, 若し三千大千国土の中に満ちて怨賊あらんに、一人の商主有りて、諸の商人を将いて重宝を賽持して険路を経過せんに、その中に一人、是の唱言を作く。 If the three-thousand-great-thousandfold world were full of outlaws and thieves, and there was a merchant chief leading a party of merchants tasked with conveying precious treasures along a precarious road, and among them one man spoke, saying: 諸善男子。勿得恐怖。 sho zen nan shi, mo-ttoku ku fu, 汝等応当一心称観世音菩薩名号。 Nyo to o to i-sshin sho kan ze on bo sa myo go. 是菩薩。能以無畏。施於衆生。汝等若称名者。 Ze bo sa, no i mu i, se o shu jo, nyo to nyaku sho myo sha, 於此怨賊。当得解脱。 o shi on zoku, to toku ge datsu, 諸の善男子恐怖を得ること勿れ。汝等応当に一心に観世音菩薩の名号を称すべし。是の菩薩は能く無畏を以って衆生に施したもう。汝等若し名を称せば、是の怨賊において当に解脱を得べし。 ‘Good sons, do not be afraid. Single-mindedly call upon the name of Kazeon Bodhisattva and the Bodhisattva will endow all beings with fearlessness. By calling upon the name, when encountering outlaws and thieves, liberation is attained.’ 衆商人聞。倶発声言。南無観世音菩薩。 Shu sho nin mon, gu ho-ssho gon, na mu kan ze on bo sa. 称其名故。即得解脱。 Sho go myo ko, soku toku ge datsu, 衆の商人聞きて倶に声を発げて、南無観世音菩薩、と言わん。　其の名を称するが故に即ち解脱することを得ん。 Hearing this, if all the merchants together chant, ‘Namu Kanzeon Bodhisattva’, then, by calling out the name, liberation is immediately gained. 無尽意。観世音菩薩摩訶薩。 mu jin i, kan ze on bo sa ma ka sa. 威神之力。巍巍如是。 i jin shi riki, gi gi nyo ze, 無尽意。観世音菩薩摩訶薩は威神の力巍々たること是のごとし。 Mujin-i! Kanzeon Bodhisattva Mahasattva. Great divine power, mighty and immense, is like this. (3) 若有衆生。多於淫欲。常念観世音菩薩。便得離欲。 Nyaku u shu jo, ta o in yoku, jo nen ku gyo kan ze on bo sa, ben toku ri yoku. 若多瞋恚。常念恭敬観世音菩薩。便得離瞋。 Nyaku ta shin i, jo nen ku gyo kan ze on bo sa, ben toku ri shin. 若多愚痴。常念恭敬観世音菩薩。便得離癡。 Nyaku ta gu chi, jo nen ku gyo kan ze on bo sa, ben toku ri chi. 無尽意。観世音菩薩。有如是等大威神力。 Mu jin ni, kan ze on bo sa, u nyo ze to dai i jin riki. 多所饒益。是故衆生。常応心念。 ta sho nyo yaku, ze ko shu jo, jo ou shin nen, 若し衆生有りて、淫欲多からんに、常に念じて観世音菩薩を恭敬せば、便ち欲を離るることを得ん。若し瞋恚多からんに、常に念じて観世音菩薩を恭敬せば、すなわち、瞋りを離るることを得ん。若し愚痴多からんに、常に念じて観世音菩薩を恭敬せば、即ち痴を離るることを得ん。無尽意。観世音菩薩は、是くの如き等の大威神力有りて、饒益する所多し。是の故に衆生、常に応に心を念ずべし。 If anyone beset by great carnal desire, constantly keeps in mind and reveres Kanzeon Bodhisattva, release from desire is gained. If any, beset by great anger, constantly keeps in mind and reveres Kanzeon Bodhisattva, release from anger is gained. If any, beset by great ignorance, constantly keeps in mind and reveres Kanzeon Bodhisattva, release from ignorance is gained. Mujin-i! Such are the abundant benefits bestowed by the divine power of Kanzeon Bodhisattva. Therefore, let all living beings constantly keep this in mind. 若有女人。設欲求男。禮拝供養観世音菩薩。 Nayku u nyo nin, se-cchoku gu nan, rai hai ku yo kan ze on bo sa. 便生福徳智慧之男。 Ben sho fuku toku chi e shi nan. 設欲求女。便生端正有相之女。 Se-cchoku ku nyo, bensho tan jo u so shi nyo. 宿植徳本。衆人愛敬。 shuku jiki toku hon, shu nin ai kyo. 若し、女人ありて、設い男を求めんと欲いて観世音菩薩を礼拝し供養せば、便ち福徳智慧の男を生まん。設い女を求めんと欲すれば、便ち端正有相の女の宿し徳本を植えて衆人に愛敬せらるるものを生まん。 If any woman desires a son, by bowing and making offerings to Kanzeon Bodhisattva, a meritorious, virtuous, and wise son will be born. If desiring a daughter, a daughter marked by an exquisite demeanor, who plants virtuous roots and is beloved and respected by all, will be born. 無尽意。観世音菩薩。有如是力。 Mu jin ni, kan ze on bo sa, u nyo ze riki. 若有衆生。礼拝観世音菩薩。 Nayku u shu jo, ku gyo rai hai kan ze on bo sa. 福不唐捐。 Fuku fu to en, 是故衆生。皆応受持　　観世音菩薩名号。 　 ze ko shu jo, kai ou ju ji kan ze on bo sa myo go. 無尽意。観世音菩薩は、是くの如き力あり、若し衆生ありて、観世音菩薩を恭敬し礼拝せば、福唐捐せざるあり。 是のゆえに衆生、皆応に観世音菩薩の名号を受持すべし。 Mujin-i! Such is the power of Kanzeon Bodhisattva. If anyone reveres and respectfully bows to Kanzeon Bodhisattva, merits will not be rejected and swept away. Therefore, let all living beings receive and uphold the name of Kanzeon Bodhisattva. 無尽意。若有人。受持六十二億恒河沙菩薩名字。 Mu jin ni, nyaku u nin, ju ji roku ju ni oku go ga sha bo sa myo ji. 復尽形供養飲食。衣服。臥具。医薬。於汝意云何。 Bu jin gyo ku yo on jiki, e buku, gag u, i yaku, o nyo i un ga, 是善男子。善女人。功徳多不。無尽意言。 ze zen nan shi, zen nyo nin, ku doku ta bu, mu jin nig on, 甚多。世尊。 jin ta. Se son, 無尽意。若し人ありて、六十二億恒河沙の菩薩の名号を受持し、復た形を尽すまで、飲食、衣服、臥具、医薬を供養せんに、汝が意において云何。是の善男子、善女人の功徳、多きや否や。無尽意の言さく、甚だ多し、世尊。 Mujin-i! Suppose a person receives and upholds the names of bodhisattvas [as numerous as] the sands of sixty-two kotis of the Ganges, and for as long as his body endures, makes them offerings of drink, food, garments, bedding, and medicaments – what do you think – would good men and good women gain abundant merits, or not?” Mujin-i replied; “Extremely abundant, World-honored one!” 仏言。若復有人。受持観世音菩薩名号。 butsu gon, nyaku bu u nin, ju ji kan ze on bo sa myo go. 乃至一時礼拝供養。是二人福。正等無異。 Nai shi ichi ji rai hai ku yo, ze ni nin fuku, sho to mu i. 於百千萬億劫。不可窮尽。 O hyaku sen man no-kko, fu ka gu jin. 仏の言わく、若し復た人ありて、観世音菩薩の名号を受持し、乃至一時も礼拝供養せんに、是の二人の福、正に等しゅうして異なること無し。百千万億劫においても窮尽すべからず。 The Buddha said: “If anyone receives and upholds the name of Kanzeon Bodhisattva, even for a moment, respectfully bowing and making offerings, the merits of the two will be exactly equal without difference, and cannot be exhausted in hundreds of thousands of myriads of kotis of kalpas. 無尽意。受持観世音菩薩名号。 Mu jin i, ju ji kan ze on bo sa myo go. 得如是無量無辺。福徳之利。 toku nyo ze mu ryo mu hen, fuku shi ri, 無尽意。観世音菩薩の名号を受持せば、是くの如き無量無辺の福徳の利を得ん。 Mujin-i! Such is the immeasurable and boundless wealth of merit and virtue obtained by receiving and upholding the name of Kanzeon Bodhisattva.” (4) 無尽意菩薩。白仏言。世尊。観世音菩薩。 mu jin ni bo sa, byaku butsu gon, se son, kan ze on bo sa. 云何遊此娑婆世界。云何而為衆生説法。方便之力。其事云何。 Un ga yu shi sha ba se kai, un ga ni i shu jo se-ppo, ho ben shi riki, go ji un ga, 無尽意菩薩、仏に白して言さく。世尊、観世音菩薩は云何がしてこの娑婆世界に遊び、云何がして衆生の為に法を説く、方便の力其の事云何。 The Munin-i Bodhisattva said to the Buddha: “World-honored One, how is it that Kanzeon Bodhisattva wanders through this Saha world? How is the dharma expounded to living beings? How is the power of skillful means manifested?” 仏告無尽意菩薩。善男子。若有国土衆生。 Butsu go mu jin ni bo sa, en nan shi, nyaku u koku do shu jo, 応以仏身　得度者。観世音菩薩。即現仏身。而為説法。 ou I bu-sshin toku do sha, kan ze on bo sa, soku gen, bu-sshin, ni I se-ppo. 応以辟支佛身得度者。即現辟支佛身。而為説法。 ou i byaku shi butsu shin toku do sha, soku gen byaku shi bu-sshin, ni I se-ppo. 応以声聞身得度者。 即現声聞身。而為説法。 o i sho mon shin toku do sha, soku gen sho mon, ni i se-ppo. 応以梵王身得度者。即現梵王身。 而為説法 o I bon no shin toku do sha, soku gen bon-o shin, ni i se-ppo, 応以帝釈身得度者。即現帝釈身。而為説法 o i tai shaku shin toku do sha, soku gen tai shaku shin, ni i se-ppo. 応以自在天身得度者。即現自在天身。而為説法。 o i ji zai ten shin toku do sha, soku gen ji zai ten shin, ni i se-ppo. 応以大自在天身得度者。即現大自在天身。而為説法 o i dai ji zai ten shin toku do sha, soku gen dai ji zai ten shin, ni i se-ppo. 応以天大将軍身得度者。即現天大将軍身。而為説法 o i ten dai sho gun shin toku do sha, soku gen ten dai sho gun shin, ni i se-ppo. 応以毘沙門身得度者。即現毘沙門身。而為説法。 o I bi sha mon shin toku do sha, soku gen bi sha mon shin, ni i se-ppo. 応以小王身得度者。即現小王身。而為説法。 o i sho ou shin toku do sha, soku gen sho ou shin, ni i se-ppo. 応以長者身得度者。即現長者身。而為説法。 o i cho ja shin toku do sha, soku gen cho ja shin, ni i se-ppo. 応以居士身得度者。即現居士身。而為説法。 o i ko ji shin toku do sha, soku gen ko ji shin, ni i se-ppo. 応以宰官身得度者。即現宰官身。而為説法。 o i sai kan shin toku do sha, soku gen sai kan shin, ni i se-ppo. 応以婆羅門身得度者。即現婆羅門身。而為説法。 o i ba ra mon shin toku do sha, soku gen ba ra mon shin, ni i se-ppo. 応以比丘比丘尼優婆塞優婆夷身得度者。 o I bi ku bi ku ni u ba soku u ba I shin goku do sha, 即現比丘比丘尼。優婆塞優婆夷身。 而為説法。 soku gen bi ku bi ku ni, u ba saku u ba I shin, ni i se-ppo. 応以長者。居士。宰官。婆羅門。婦女身。 o, i, cho ja, ko ji, sai kan, ba ra mon, bu nyo shin. 得度者。即現婦女身。而為説法。 toku do sha soku gen bu nyo shin, ni i se-ppo. 応以童男。童女身得度者。即現童男。童女身。而為説法 o i do nan, do nyo shin toku do sha, soku gen do nan, do nyo shin, ni i se-ppo. 応以天。龍。夜叉。乾闥婆。阿修羅。迦樓羅。緊那羅。摩睺羅伽。 o i ten, ryu, ya shiki, kan da-ppa, a shu ra, ka ru ra, kin na ra, ma go ra ka, 人非人等身得度者。即皆現之。而為説法 nin pi nin to shin toku do sha, soku kai gen shi, ni i se-ppo. 応以執金剛神。得度者。即現執金剛神。而為説法 o i shu kon go shin, toku do sha, soku gen shu kon go shin, ni i se-ppo. 仏、無尽意菩薩に告げ給わく。善男子、若し国土の衆生ありて、応に仏身を以って得度すべき者には観世音菩薩、即ち仏身を現じて而も為に法を説き、 応に辟支仏の身を以て得度すべき者には観世音菩薩、即ち仏身を現じて而も為に法を説き、 応に声聞の身を以て得度すべき者には、即ち声聞の身を現じて而も為に法を説く。 応に梵王の身を以て得度すべき者には、即ち梵王の身を以て得度すべき者には、即ち梵王の身を現じて而も為に法を説き、 応に帝釈の身を以て得度すべき者には、即ち帝釈の身を現じて而もために法を説き、 応に自在天の身を以て得度すべき者には、即ち自在天の身を現じて而も為に法を説き、 応に大自在天の身を以って得度すべき者には、即ち大自在天の身を現じて而も為に法を説き、 応に天大将軍の身を以て得度すべき者には、即ち天大将軍の身を現じて而もために法を説き、 応に毘沙門の身をもって得度すべき者には、即ち毘沙門の身を現じて而も為に法を説く。 応に小王の身を以て得度すべき者には、即ち小王の身を現じて而も為に法を説き、 応に長者の身を以て得度すべき者には、即ち長者の身を現じて而も為に法を説き、 応に居士の身を以て得度すべき者には、即ち居士の身を現じて而も為に法を説き、 応に宰官の身を以て得度すべき者には、即ち宰官の身を現じて而も法を説き、 応に婆羅門の身を以て得度すべき者には、即ち婆羅門の身を現じて而も為に法を説き給う。 応に比丘、比丘尼、優婆塞、優婆夷の身を以て得度すべき者には、即ち比丘、比丘尼、優婆塞、優婆夷の身を現じて而も為に法を説き、 応に長者、居士、宰官、婆羅門の婦女の身を以て得度すべき者には、即ち婦女の身を現じて而も為に法を説き、 応に童男童女の身を以て得度すべき者には、即ち童男童女の身を現じて而も為に法を説き給う。 応に天、竜、夜叉、乾闥婆、阿修羅、迦楼羅、緊那羅、摩睺羅伽、人非人等の身を以て得度すべき者には、即ち皆之を現じて而も為に説法す。 応に執金剛神を以て得度すべき者には、即ち執金剛神を現じて而も為に説法す。 The Buddha replied to Mujin-i Bodhisattva: “Good son! For living beings in any land: If there is one who attains the crossing in the form of a buddha, accordingly, [Kanzeon] Bodhisattva immediately appears in the form of a buddha and expounds the dharma. If there is one who attains the crossing in the form of a pratyekabuddha, accordingly, [Kanzeon] immediately appears in the form of a pratyekabuddha and expounds the dharma. If there is one who attains the crossing in the form of a śrāvaka, accordingly, [Kanzeon] immediately appears in the form of a śrāvaka and expounds the dharma. If there is one who attains the crossing in the form of Brahma, accordingly, [Kanzeon] immediately appears in the form of Brahma and expounds the dharma. If there is one who attains the crossing in the form of Śakra, accordingly, [Kanzeon] immediately appears in the form of Śakra and expounds the dharma. If there is one who attains the crossing in the form of Īśvara, accordingly, [Kanzeon] immediately appears in the form of Īśvara and expounds the dharma. If there is one who attains the crossing in the form of Maha-Īśvara, accordingly, [Kanzeon] immediately appears in the form of Maha- Īśvara and expounds the dharma. If there is one who attains the crossing in the form of the Great Heavenly General （天大将軍; Tendai Shōgun), accordingly, [Kanzeon] immediately appears in the form of the Great Heavenly General and expounds the dharma. If there is one who attains the crossing in the form of Vaiśravaṇa (毘沙門; Bishamon), accordingly, [Kanzeon] immediately appears in the form of Vaiśravaṇa and expounds the dharma. If there is one who attains the crossing in the form of a minor king, accordingly, [Kanzeon] immediately appears in the form of a minor king and expounds the dharma. If there is one who attains the crossing in the form of a rich elder (長者; chōja), accordingly, [Kanzeon] immediately appears in the form of a rich elder and expounds the dharma. If there is one who attains the crossing in the form of an ordinary householder (居士; koji), accordingly, [Kanzeon] immediately appears in the form of an ordinary householder and expounds the dharma. If there is one who attains the crossing in the form of a high government official, accordingly, [Kanzeon] immediately appears in the form of a high government official and expounds the dharma. If there is one who attains the crossing in the form of a Brahman, accordingly, [Kanzeon] immediately appears in the form of a Brahman and expounds the dharma. If there is one who attains the crossing in the form of a monk, nun, layman or laywoman, accordingly, [Kanzeon] immediately appears in the form of a monk, nun, layman or laywoman and expounds the dharma. If there is one who attains the crossing in the form of the wife of a rich elder, an ordinary householder, a high government official, or a Brahman, accordingly, [Kanzeon] immediately appears in the form of the wife of a rich elder, an ordinary householder, a high government official, or a Brahman, and expounds the dharma. If there is one who attains the crossing in the form of a young man or woman, accordingly, [Kanzeon] immediately appears in the form of a young man or woman and expounds the dharma. If there is one who attains the crossing in the form of a heavenly being, dragon, yakşa, gandharva, asura, garuda, kinnara, mahoraga, human or non-human being, accordingly, [Kanzeon] immediately appears in each of these forms and expounds the dharma. If there is one who attains the crossing in the form of a vajra-holding heavenly being（金剛神; kongō-shin）, accordingly, [Kanzeon] immediately appears in the form of a vajra-holding heavenly being and expounds the dharma. 無尽意。是観世音菩薩。成就如是功徳。以種種形。遊諸国土。 Mu jin ni, ze kan ze on bo sa, jo ju nyo ze ku doku, i shu ju gyo, yu sho koku do. 度脱衆生是故汝等。応当一心供養観世音菩薩。 do datsu shu jo ze ko nyo to, o to i-sshin ku yo kan ze on bo sa. 是観世音菩薩摩訶薩。於怖畏急難之中。 Ze kan ze on bo sa ma ka sa, o fu i kyu nan shi chu. 能施無畏。是故此娑婆世界。皆号之為施無畏者 No se mu i, ze ko shi sha ba se kai, kai go shi i se mu i sha. 無尽意、是の観世音菩薩摩訶薩は、是くの如き功徳を成就して種々の形を以て諸の国土に遊びて衆生を度脱す。是の故に汝等、応当に一心に観世音菩薩を供養すべし。是の観世音菩薩摩訶薩は、怖畏急難の中において能く無畏を施し給う。是の故にこの娑婆世界に、皆之を号して施無畏者と為す。 Mujin-i! In this way, Kanzeon Bodhisattva accrues merits, assuming a variety of forms, wandering through many lands to help living beings to cross over and attain liberation. Therefore, single-mindedly make offerings to Kanzeon Bodhisattva. This Kanzeon Bodhisattva Mahasattva bestows fearlessness in the midst of fearful, urgent, or difficult circumstances. For this reason, everyone in this Saha world calls [Kanzeon] Bestower of Fearlessness.” 無尽意菩薩。白佛言。世尊。我今当供養観世音菩薩。 Mu jin ni bo sa, byaku butsu gon, se son, ga kon to ku yo kan ze on bo sa, 即解頸衆宝珠瓔珞。價直百千両金。 soku ge kyo shu ho ju yo raku, ge jiki hyaku san ryo gon, 而以與之。作是言。仁者。受此法施。珍宝瓔珞。 ni i yo shi, sa ze gon, nin sha, ju shi ho se, chin bo yo raku. 無尽意菩薩、仏に白して言さく。世尊、我今当に観世音菩薩を供養すべし、即ち頸の衆の宝珠の瓔珞の価値百千両金なるを解きて、而して之を与え、是の言を作したまく、仁者此の法施の珍宝の瓔珞を受けたまえと。 The Mujin-i Bodhisattva said to the Buddha: “World-honored One, I now make an offering to Kanzeon Bodhisattva.” Then he took from his neck a necklace of many precious gems, worth a hundred thousand pieces of gold, and presented it, saying: “Good Sir! Please accept this necklace of precious gems as an offering to the dharma.” 時観世音菩薩。不肯受之。無尽意。 ji kan ze on bo sa, fu ko ju shi, mu jin ni, 復白観世音菩薩言。仁者。愍我等故。受此瓔珞。 bu byaku kan ze on bo sa, nin sha, mi ga to ko, ju shi yo raku. 爾時佛告観世音菩薩。当愍此無尽意菩薩。及四衆。天。龍。夜叉。 ni ji butsu go kan ze on bo sa, to min shi mu jin ni bo sa, gyu shi shu, ten, ryu, ya sha. 乾闥婆。阿修羅。迦樓羅。緊那羅。摩睺羅伽。人非人等故。受是瓔珞。 ken da-bba, a shu ra, ka ru ra, kin na ra, ma go ra ka, nin pi nin to ko, ju ze yo raku. 即時観世音菩薩。愍諸 四衆。及於天。龍。人非人等。受其瓔珞。 soku ji kan ze on bo sa, mi sho shi shu, gyu o ten, ryu, nin pi nin to, ju go yo raku. 分作二分。一分奉釈迦牟尼佛。一分奉多宝佛塔。 bun sa ni bun, ichi bun bu sha ka mu ni butsu, ichi bun bu ta ho bu-tto, 時に観世音菩薩肯て之を受けたまわず。無尽意、復た観世音菩薩に白して言さく、仁者我等を愍むが故に此の瓔珞を受けたまえ。 爾の時に仏、観世音菩薩に告げてたまわく、当に此の無尽意菩薩および四衆、天、竜、夜叉、乾闥婆、阿修羅、迦楼羅、緊那羅、摩睺羅伽、人非人等を愍むが故に、是の瓔珞を受くべし。即時に観世音菩薩、諸の四衆、および天、竜、人非人等を愍みて、其の瓔珞を受けて、分って二分となし、一分を釈迦牟尼仏に奉り、一分を多宝仏塔に奉る。 But, at this time, Kanzeon Bodhisattva would not accept it. Again Munjin-i Bodhisattva addressed Kanzeon Bodhisattva: “Good sir, for pity’s sake, please accept this necklace.” Then the Buddha said to Kanzeon Bodhisattva: “Out of pity for Mujin-i Bodhisattva and the Four Assemblies, and for heavenly beings, dragons, yakşas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings, and others, accept this necklace.” Thereupon, Kanzeon Bodhisattva, out of pity for the Four Assemblies and heavenly beings, dragons, yakşas, gandharvas, asuras, garudas kinnaras, mahoragas, human and non-human beings, and others, accepted the necklace, and dividing it into two parts, offered one part to Śākyamuni Buddha and the other to the Stupa of Abundant Treasures Buddha. 無尽意。観世音菩薩。有如是自在神力。　遊於娑婆世界。 mu jin ni, kan ze on bo sa, u nyo ze ji zai jin riki, yu o sha ba se kai, 爾時無尽意菩薩。以偈問曰。 ni ji mu jin ni bo sa, i ge mon watsu. 無尽意、観世音菩薩は是くの如き自在神力ありて娑婆世界に遊ぶ。 爾の時に無尽意菩薩、偈を以て問打て曰く。 “Mujin-i! With such freely exercised divine powers, Kanzeon Bodhisattva wanders throughout the Saha world.” At that time, the Mujin-i Bodhisattva inquired about the above in verse.