T20n1180_六字神咒經
大正藏第 20 冊 No. 1180 六字神咒經
No. 1180
六字神咒經
南天竺國三藏菩提流志奉 詔譯
唵婆髻馱那(上)莫
此文殊師利六字咒功能我今欲說。若有持此咒欲成就者。或食乳糜或食菜。或食果食乳。應食此食日別三時洗浴。謂入五更以後為初時。午時已后是第二時。黃昏已后至初夜為第三時。於此三時各一度洗浴。各別著一具凈衣。是故亦須三具凈衣。誦咒令滿六十萬遍。此為最初承事供養文殊。又若欲受持成就者。先須畫文殊師利像。其畫像法。取好白氈勿令有毛髮。亦不得割斷纑縷。彩色不得用膠。應以香汁和畫。其文殊師利像。蓮華座上結跏趺坐。右手作說法手。左手於懷中仰著。其像身作童子形。黃金色。天衣作白色遮臍已下。余身皆露。首戴天冠身珮瓔珞臂印釧等。眾事莊嚴。左廂畫觀世音像。其身白銀色。瓔珞衣服莊嚴如常。坐蓮華上結跏趺坐。右手執白拂。右廂畫普賢菩薩像。其身金色。瓔珞莊嚴如常。亦坐蓮華座右手執白拂。于文殊上空中兩邊。各作一首陀會天。手執華鬘。在空云內唯現半身。手垂華鬘。于文殊像下右邊。畫受持咒者。右膝著地手執香爐。其文殊師利等所坐華下遍畫作池水。其菩薩像兩邊。各畫在山峰。其
【現代漢語翻譯】 現代漢語譯本 《六字神咒經》
南天竺國三藏菩提流志奉詔譯
唵 婆髻馱那(梵文音譯，意義待考) 莫
我現在想說說這文殊師利六字咒的功用。如果有人想通過持此咒獲得成就，可以食用乳糜、蔬菜、水果或乳製品。每天分三個時段洗浴，分別是五更之後為初時，午時之後為第二時，黃昏之後到初夜為第三時。在這三個時段各洗浴一次，每次都換一套乾淨的衣服，所以需要準備三套乾淨的衣服。唸誦咒語達到六十萬遍，這是最初承事供養文殊的方式。如果想受持此咒並獲得成就，首先需要繪製文殊師利像。繪製畫像的方法是：選用上好的白色氈子，不要有毛髮，也不得割斷絲線。彩色顏料不能用膠，應該用香汁調和顏料作畫。文殊師利像要畫成在蓮花座上結跏趺坐的姿勢，右手作說法印，左手放在懷中仰著。文殊像的身形要畫成童子形，顏色是黃金色。天衣是白色的，遮蓋到肚臍以下，其餘身體都裸露。頭上戴著天冠，身上佩戴著瓔珞、臂釧等飾品，各種裝飾莊嚴。左邊畫觀世音像，身體是白銀色，瓔珞衣服等裝飾如常，坐在蓮花上結跏趺坐，右手拿著白拂塵。右邊畫普賢菩薩像，身體是金色，瓔珞等裝飾如常，也坐在蓮花座上，右手拿著白拂塵。在文殊像上方的空中兩邊，各畫一首陀會天(梵語 Śuddhāvāsa，色界天之一)，手中拿著花鬘，在雲彩中只顯現半身，手垂著花鬘。在文殊像下方的右邊，畫一個受持咒語的人，右膝跪地，手中拿著香爐。文殊師利等所坐的蓮花下方，要畫滿池水。菩薩像的兩邊，各畫在山峰上。
【English Translation】 English version The Six-Syllable Mantra Sutra
Translated by Tripitaka Bodhiruci from South India under Imperial Order
Om Vakita Na Mo
Now I would like to speak about the function of this six-syllable mantra of Manjushri (Mañjuśrī, 文殊師利). If someone wishes to achieve accomplishment by holding this mantra, they may consume milk gruel, vegetables, fruits, or dairy products. They should bathe three times a day: after the fifth watch of the night is the first time, after noon is the second time, and after dusk until the beginning of the night is the third time. At each of these three times, they should bathe once and wear a clean set of clothes each time, so three sets of clean clothes are required. Recite the mantra to complete six hundred thousand repetitions. This is the initial way to serve and make offerings to Manjushri. Furthermore, if one wishes to receive and uphold this mantra and achieve accomplishment, one must first paint an image of Manjushri. The method for painting the image is as follows: choose a good white felt, without any hair, and do not cut the threads. Do not use glue for the colors; the paint should be mixed with fragrant juice. The image of Manjushri should be painted in a lotus position on a lotus seat, with the right hand making the teaching mudra (gesture) and the left hand resting in the lap, palm upward. The figure should be in the form of a child, golden in color. The celestial robe should be white, covering from the navel down, with the rest of the body exposed. The head should be adorned with a celestial crown, and the body should be adorned with necklaces, armlets, bracelets, and other ornaments. On the left side, paint an image of Avalokiteshvara (觀世音), with a silver-white body. The necklaces, clothing, and other ornaments should be as usual, seated in a lotus position on a lotus flower. The right hand should hold a white whisk. On the right side, paint an image of Samantabhadra (普賢菩薩), with a golden body. The necklaces and other ornaments should be as usual, also seated on a lotus seat, with the right hand holding a white whisk. In the sky above Manjushri, on both sides, draw a Śuddhāvāsa (首陀會天) heaven deity, each holding a garland of flowers, appearing only half-bodied within the clouds, with their hands hanging down with flower garlands. Below the image of Manjushri, on the right side, draw a person upholding the mantra, with their right knee on the ground, holding a censer in their hands. Below the lotus flowers on which Manjushri and the others are seated, draw a pond filled with water. On both sides of the Bodhisattva images, draw mountain peaks.
畫師從起首欲畫之時。即日日受八戒。灑浴著凈衣而畫。乃至畫了。若有舍利塔即安文殊像。在塔西面像面向西。若無大塔應以小塔安。文殊像前以面向西。設種種華種種飲食果子等。三時供養。道場內然酥燈。其道場要須在寂靜處。唯令一人供給。若正在道場誦咒時。所須華香等彈指而索不得出言。取沉水香截為長二指。都盧婆香油(蘇合香稀者是)無煙佉陀羅木炭。若無。以紫橿木替。又以沉香內前油中。于像前佉羅木炭火中燒盡一夜。至明相出已。即見文殊師利。所有求愿皆悉滿足。除淫慾事。自外悉皆不違所求。又法于像前。取旃檀截斷長二指還。晝夜燒供養。是時文殊師利即現身當爲說法。所有身患皆悉除愈。得菩薩地自在。又法于像前。以瞿摩夷塗地。散眾名華。行者于塗地場內一邊坐。誦咒滿一百八遍。經一月得聰明持一切經論。又法日日隨心常誦莫忘。定受業報亦令消滅。又法若日別能誦滿一百八遍。臨命終時得見文殊師利。隨心所愿皆得受生。文殊師利為利益眾生故。于諸功能中略說少許。
六字神咒經
宋藏此函更有六字神咒王經菩提流志譯者。丹藏則無。按開元錄才函中。有六字神咒經菩提流志譯者。云與陀羅尼集經第六卷文殊師利菩薩咒法及咒五首經六字陀羅尼等同本異譯。撿
【現代漢語翻譯】 現代漢語譯本：畫師在開始作畫之前，就要每日持守八戒（Upavasatha-śīla，佛教的一種戒律），沐浴並穿上乾淨的衣服才開始作畫，直到畫作完成。如果有舍利塔（Śarīra，佛陀或高僧火化后的遺骨），就將文殊菩薩像安放在塔的西面，使佛像面向西方。如果沒有大塔，就用小塔代替安放，文殊菩薩像前也要面向西方。擺設各種鮮花、各種飲食和水果等，在三個時辰進行供養。道場內點燃酥油燈。這個道場必須選擇在寂靜的地方，只允許一個人提供所需。如果在道場誦咒時，所需的鮮花香等，只能通過彈指來索取，不能出聲說話。取沉香截成二指長，都盧婆香油（即稀釋的蘇合香油），以及無煙的佉陀羅木炭。如果沒有，可以用紫橿木代替。再將沉香放入之前的油中，在佛像前的佉陀羅木炭火中燒盡一夜。到第二天黎明時，就能見到文殊師利菩薩（Mañjuśrī），所有祈求的願望都能滿足，除了淫慾之事。除此之外，所有請求都不會違揹你的意願。另外一種方法是在佛像前，取旃檀截斷成二指長，日夜燒香供養。這時，文殊師利菩薩就會現身為你說法，所有身體上的疾病都會痊癒，獲得菩薩的自在境界。還有一種方法是在佛像前，用牛糞塗地，散佈各種名貴的鮮花。修行者在塗地的道場內的一邊坐下，誦咒滿一百零八遍，經過一個月，就能獲得聰明才智，能夠記住一切經論。還有一種方法是每日隨心常誦，不要忘記，必定會消除所受的業報。還有一種方法是如果每天能夠誦滿一百零八遍，臨命終時就能見到文殊師利菩薩，隨心所愿都能得到受生。文殊師利菩薩爲了利益眾生，在各種功德利益中略微說了一些。 《六字神咒經》 宋藏的這個函中還有菩提流志（Bodhiruci，北魏時期的著名佛經翻譯家）翻譯的《六字神咒王經》，但在丹藏中沒有。按照開元錄的記載，這個函中有菩提流志翻譯的《六字神咒經》，說是與《陀羅尼集經》第六卷中的文殊師利菩薩咒法以及《咒五首經》中的六字陀羅尼等是同本異譯。檢查
【English Translation】 English version: When a painter intends to start painting, they should observe the eight precepts (Upavasatha-śīla) daily, bathe and wear clean clothes before painting, and continue until the painting is completed. If there is a Stupa (Śarīra, relics of the Buddha or eminent monks after cremation), place the Mañjuśrī (文殊菩薩) image to the west of the Stupa, facing west. If there is no large Stupa, use a small Stupa instead, with the Mañjuśrī image also facing west. Arrange various flowers, various foods, and fruits, etc., and make offerings at three times of the day. Light ghee lamps within the Mandala. This Mandala must be in a quiet place, and only one person should provide the necessities. If one needs flowers, incense, etc., while chanting mantras in the Mandala, they should request them by snapping their fingers and not speak aloud. Take Aquilaria agallocha (沉香) and cut it into two finger-lengths, Turushka incense oil (diluted Styrax benzoin oil), and smokeless Khadira (佉陀羅) wood charcoal. If not available, use purple Cinnamomum camphora (紫橿木) instead. Then, put the Aquilaria agallocha into the oil and burn it in the Khadira wood charcoal fire in front of the image overnight. By the time dawn breaks, one will see Mañjuśrī, and all wishes will be fulfilled, except for matters of lust. Apart from that, all requests will be granted without fail. Another method is to take sandalwood (旃檀), cut it into two finger-lengths, and burn it as an offering day and night in front of the image. At this time, Mañjuśrī will appear in person to expound the Dharma for you, and all physical ailments will be cured, attaining the state of freedom of a Bodhisattva. Another method is to smear the ground in front of the image with cow dung and scatter various precious flowers. The practitioner sits on one side of the smeared ground within the Mandala and chants the mantra one hundred and eight times. After one month, one will gain intelligence and be able to remember all Sutras and Shastras. Another method is to chant daily as one pleases, without forgetting, and it will surely eliminate the retribution of karma. Another method is that if one can chant one hundred and eight times each day, one will see Mañjuśrī at the time of death, and all wishes will be fulfilled and one will be reborn as desired. Mañjuśrī, for the benefit of sentient beings, has briefly spoken of a few of the various merits and benefits. 《Six-Syllable Mantra Sutra》 In this case of the Song Dynasty collection, there is also the 《Six-Syllable Divine Mantra King Sutra》 translated by Bodhiruci (菩提流志, a famous Buddhist scripture translator during the Northern Wei Dynasty), but it is not in the Dan collection. According to the Kaiyuan Record, this case contains the 《Six-Syllable Divine Mantra Sutra》 translated by Bodhiruci, which is said to be the same text with different translations as the Mañjuśrī Bodhisattva mantra method in the sixth volume of the 《Dharani Collection Sutra》 and the six-syllable Dharani in the 《Five Mantra Sutra》. Check
之此經即是。更無六字神咒王經說咒十首菩提流志譯者。今撿彼經。即是知函中失譯人名今付梁錄者耳。宋藏見彼題中有六字神咒之名。遂濫同焉重編於此才函之中。是一錯也。而又妄安流志之名何耶。故今除之云。
【現代漢語翻譯】 現代漢語譯本： 這部經就是《六字神咒王經》，沒有其他版本了。菩提流志（Bodhiruci，譯者名）翻譯的版本，現在查閱那部經，實際上是知函中遺失了譯者姓名，現在附在梁代的目錄中。宋代的藏經中看到那部經的標題中有『六字神咒』的名字，於是就錯誤地把它當成同一部經，重新編入這部才函之中。這是一個錯誤。而且又胡亂地安上菩提流志的名字又是為什麼呢？所以現在把它去除掉，這樣說。
【English Translation】 English version: This scripture is indeed the very scripture. There is no other version of the 『Six-Syllable Divine Mantra King Sutra』. The version translated by Bodhiruci (菩提流志, name of a translator). Now, upon examining that scripture, it is actually that the translator's name was lost in the 『Zhi』 collection, and it is now attached to the Liang Dynasty catalog. In the Song Dynasty collection, seeing the name 『Six-Syllable Divine Mantra』 in the title of that scripture, they mistakenly identified it as the same scripture and re-compiled it into this 『Cai』 collection. This is an error. And why arbitrarily attach the name of Bodhiruci (菩提流志) to it? Therefore, it is now removed, and it is said thus.