Chinese
大正藏第 20 册 No. 1045b 六字神咒王经 六字神咒王经 开元拾遗失译人名附梁录 如是我闻。一时佛在舍卫国祇陀林中。尔时有一外道旃陀罗女。专行众恶符书厌祷。或事山神树神树下鬼神。日月五星南斗北辰。一切魍魉杂魔邪魅。厌惑尊者阿难陀及诸善人。如是等恒河沙数。即时如来因见阿难陀恍惚。及怜愍一切三世有情故。为说此六字神咒王经。先佛所说我今亦说。即说咒曰。 安陀隶 钵陀隶 迦罗胝翅由隶 帝阇婆帝 频头婆帝 陀头隶 陀究帝隶 陀究摩帝 修摩帝 安陀罗槃陀罗 檀陀罗提兜罗 陀那延陀 曼陀婆帝 阿那阿那夜 摩豆摩婆帝 迦罗吒翅由罗浮蹬伽弥 帝闇婆帝 频头摩帝 阿罗婆伽帝 毗咤毗提腻 质吒毗提腻 质吒毗提腻 莎婆呵 若有为某甲作恶咒诅。若作已若当作。若天若魔若龙。若夜叉若罗刹。若饿鬼若鸠槃茶。若富单那若毗舍阇。若阿波摩罗若优波摩罗。若吉遮若佉伛陀。若毗陀罗若半毗陀罗。若沙门若婆罗门。若刹利若毗舍若首陀。若摩蹬伽若摩蹬伽女若旃陀罗若旃陀罗女。若奴若婢。若男若女。若外道尼乾陀若外道出家男女。如是等种种若能咒诅厌蛊。我今以此六字神咒王经。若天上作天上灭之。若天下作天 现代汉语译本 《六字神咒王经》 开元时期拾遗，译者姓名已失，附于梁代的记录中。 如是我闻。一时，佛陀在舍卫国（Śrāvastī）祇陀林（Jetavana）中。当时，有一位外道旃陀罗（Caṇḍāla）女子，专门从事各种恶行，书写符咒，进行厌胜之术。她或者侍奉山神、树神、树下鬼神，或者侍奉日月五星、南斗北辰，以及一切魍魉杂魔邪魅。她用厌胜之术迷惑尊者阿难陀（Ānanda）以及各位善人，数量如恒河沙数一般。当时，如来因为见到阿难陀神情恍惚，以及怜悯一切三世有情众生，所以宣说了这部《六字神咒王经》。过去的佛陀所说过的，我现在也同样宣说。随即宣说了咒语： 安陀隶（Antāre） 钵陀隶（Patāre） 迦罗胝翅由隶（Karāṭicikṣyure） 帝阇婆帝（Tejāvati） 频头婆帝（Binduvati） 陀头隶（Dhature） 陀究帝隶（Dhakyutire） 陀究摩帝（Dhakyumati） 修摩帝（Śumati） 安陀罗槃陀罗（Antarapandara） 檀陀罗提兜罗（Tandaratiḍaula） 陀那延陀（Dhanayandata） 曼陀婆帝（Mandavati） 阿那阿那夜（Ana Anaya） 摩豆摩婆帝（Madhumavati） 迦罗吒翅由罗浮蹬伽弥（Karāṭacikṣyurabhutangami） 帝闇婆帝（Teyambavati） 频头摩帝（Bindhumati） 阿罗婆伽帝（Aravagati） 毗咤毗提腻（Vitavitini） 质吒毗提腻（Citavitini） 质吒毗提腻（Citavitini） 莎婆呵（Svāhā） 如果有人为某人作恶咒诅，无论是已经做了，还是将要做。无论是天、魔、龙，还是夜叉（Yakṣa）、罗刹（Rākṣasa），还是饿鬼、鸠槃茶（Kumbhāṇḍa），还是富单那（Pūtanā）、毗舍阇（Piśāca），还是阿波摩罗（Apasmāra）、优波摩罗（Upasmāra），还是吉遮（Jīvaka）、佉伛陀（Khākhorda），还是毗陀罗（Vaitāla）、半毗陀罗（Ardhavaitāla），无论是沙门（Śrāmaṇa）、婆罗门（Brāhmaṇa），还是刹帝利（Kṣatriya）、吠舍（Vaiśya）、首陀罗（Śūdra），无论是摩蹬伽（Mātaṅga）、摩蹬伽女，还是旃陀罗（Caṇḍāla）、旃陀罗女，无论是奴、婢，还是男、女，无论是外道尼乾陀（Nirgrantha），还是外道出家男女。像这样等等，如果有人能够进行咒诅厌蛊，我今天用这部《六字神咒王经》，如果在天上作法，就在天上灭除它；如果在天下作法，就在天下灭除它。
English
English version The Six-Syllable Divine Mantra King Sutra Lost in the Kaiyuan period, the translator's name is missing, attached to the Liang Dynasty records. Thus have I heard. At one time, the Buddha was in the Jeta Grove (Jetavana) in Śrāvastī (舍卫国). At that time, there was an outsider Caṇḍāla (旃陀罗) woman who specialized in various evil deeds, writing talismans and performing witchcraft. She either served mountain gods, tree gods, and ghosts under trees, or served the sun, moon, five planets, the Southern Dipper, the Northern Dipper, and all kinds of goblins, demons, and evil spirits. She used witchcraft to bewilder the Venerable Ānanda (阿难陀) and all virtuous people, as numerous as the sands of the Ganges. At that time, the Tathagata, seeing Ānanda's absent-mindedness and having compassion for all sentient beings in the three worlds, spoke this Six-Syllable Divine Mantra King Sutra. What the Buddhas of the past have said, I now also proclaim. Immediately, he spoke the mantra: Antāre (安陀隶) Patāre (钵陀隶) Karāṭicikṣyure (迦罗胝翅由隶) Tejāvati (帝阇婆帝) Binduvati (频头婆帝) Dhature (陀头隶) Dhakyutire (陀究帝隶) Dhakyumati (陀究摩帝) Śumati (修摩帝) Antarapandara (安陀罗槃陀罗) Tandaratiḍaula (檀陀罗提兜罗) Dhanayandata (陀那延陀) Mandavati (曼陀婆帝) Ana Anaya (阿那阿那夜) Madhumavati (摩豆摩婆帝) Karāṭacikṣyurabhutangami (迦罗吒翅由罗浮蹬伽弥) Teyambavati (帝闇婆帝) Bindhumati (频头摩帝) Aravagati (阿罗婆伽帝) Vitavitini (毗咤毗提腻) Citavitini (质吒毗提腻) Citavitini (质吒毗提腻) Svāhā (莎婆呵) If someone performs evil curses against someone, whether they have already done so or are about to do so. Whether it is a deva, a demon, a dragon, a Yakṣa (夜叉), a Rākṣasa (罗刹), a hungry ghost, a Kumbhāṇḍa (鸠槃茶), a Pūtanā (富单那), a Piśāca (毗舍阇), an Apasmāra (阿波摩罗), an Upasmāra (优波摩罗), a Jīvaka (吉遮), a Khākhorda (佉伛陀), a Vaitāla (毗陀罗), an Ardhavaitāla (半毗陀罗), whether it is a Śrāmaṇa (沙门), a Brāhmaṇa (婆罗门), a Kṣatriya (刹帝利), a Vaiśya (吠舍), a Śūdra (首陀罗), whether it is a Mātaṅga (摩蹬伽), a Mātaṅga woman, a Caṇḍāla (旃陀罗), a Caṇḍāla woman, whether it is a slave, a servant, a man, a woman, whether it is a Nirgrantha (尼乾陀) outsider, or an outsider male or female renunciate. Like these and so on, if someone can perform curses and witchcraft, today I use this Six-Syllable Divine Mantra King Sutra, if it is done in the heavens, it will be destroyed in the heavens; if it is done on earth, it will be destroyed on earth. --------------------------------------------------------------------------------
Chinese
下灭之。若上向作上向灭之。若下向作下向灭之。若壁上作壁上灭之。若着壁作着壁灭之。若云汉中作云汉中灭之。若虚空中作虚空中灭之。若地上作地上灭之。若地下作地下灭之。若八表外作八表外灭之。若六合内作六合内灭之。若随风飘中作随风飘中灭之。若四海大水中边作四海大水中边灭之。若江河淮济中边作江河淮济中边灭之。若陂塘中边作坡塘中边灭之。若杂水中边作杂水中边灭之。若山川溪谷堆阜坑中边作山川溪谷堆阜坑中边灭之。若五岳中边作五岳中边灭之。若大泽林薮中边作大泽林薮中边灭之。若大树小草中边作大树小草中边灭之。若草木根茎中边作草木根茎中边灭之。若大小道径中边作大小道径中边灭之。若大小四交道中边作大小四交道中边灭之若城堡坊村外门中边作城堡坊村外门中边灭之。若城堡坊村内作城堡坊村内灭之。若宫外内门边作宫外内门边灭之。若宫门中作宫门中灭之。若于冢墓中边作冢墓中边灭之。若家舍宅垣墙中边作悉皆灭之。若屋宕作屋宕灭之。若柱边作柱边灭之。若柱础边下作柱础边下灭之。若粪土中边作粪土中边灭之。若井灶碓磨中边作井灶碓磨中边灭之。若火炉中边作火炉中边灭之。若厕溷中边作厕溷中边灭之。若车乘具中边作车乘具中边灭之。若鞍马服饰中边作鞍马服 饰中边灭之。若床铺衣被毡褥靴帽杂器中边作床铺衣被毡褥靴帽杂器中边灭之。若于一切饮食中边作一切饮食中边灭之。若侧近人作者及于一切处行住坐卧如是皆悉灭之。若昼作昼灭之。若夜作夜灭之。若昼夜常作昼夜灭之。此咒能断绝帝释咒道。能断绝梵天咒道。能断绝四天王咒道。及与一切所有邪鬼咒道方术悉皆能断。若有为某甲作恶厌蛊咒诅。及与毒药悉皆灭之。若佉伛陀若毗陀罗。若吉遮若富单那所为悉皆灭之。众恶都尽众善补处。愿此咒常吉。以此真实章句。使某甲昼安夜安昼夜常安。得寿百岁得见百秋。何以故世间最上无过于佛。天尊所尚众神奉仰。若有行恶咒道。若作已若当作。若中间作若成就若未成就悉皆灭之。及与一切众毒能害人者。此六字神咒王经所在之处。若读若诵受持忆念者。所有恶业重障皆消灭之。即说咒曰。 佉𦙆佉住佉毗𦙆 缄寿 缄寿 多胝 婆胝 莎婆诃 若有为某甲作恶咒诅。若作已若当作。若天若龙若药叉若罗刹。及与一切能作恶咒诅者悉皆灭之。若佉伛陀若毗陀罗若富单那所为悉皆灭之。众恶都尽众善补处。愿此咒常吉。以此真实章句。使某甲昼安夜安昼夜常安。得寿百岁得见百秋。何以故世间最上无过于法。天人所敬众魔奉受离欲无著。即说咒曰。 佉胝佉住佉毗胝 缄寿 缄寿 多胝 婆胝 莎婆诃 何以故世间最上无过于僧。良善福田贤圣所敬众善拥护。即说咒曰。 佉胝佉住佉毗胝 缄寿 缄寿 多胝婆胝兜帝 阿祢帝 阿周帝 莎婆诃 若有为某甲作恶咒诅。若和合毒药若真若伪所作非法。若前身若今身行业众恶。一切重罪悉皆灭之。即说咒曰。 摩休婆乌摩帝 乌摩陀徙陀祢 佉伛陀婆提徙陀祢 频头摩提 质帝质多提婆徙陀祢 阿鞞旃阿鞞 莎婆诃 若有人能诵持是六字神咒王经。假令咒枯树可得还生枝叶。何况人身。使某甲得寿百岁得见百秋。诸佛所说阿难所传。若人读诵通利悉皆自护。众恶远身恒与善俱。若咒他者能除彼人众苦恶患。读者断五辛至心鲜洁然后乃得行之。诸难凶祸无有遗余无不吉利。即说咒曰。 呵呵遮唎 呵呵那弥 呵呵浮陀摩提 呵呵尼呵咜 尼劬沙 呵呵尼呵陀 佉伛陀 尼毗沙佉伛陀 伊祢弥祢 陀弊 陀陀弊 莎婆诃 敬礼三宝。敬礼圣智海遍照庄严王如来。敬礼一切如来应正等觉。敬礼圣阿缚卢枳低湿伐罗摩诃萨埵。如是归命已。然后说是神咒。愿此咒常吉。敬礼圣阿缚卢枳低湿伐罗。观照我身(此一句如是三称)怜愍我故。即说咒曰。 乌呵尼谟阿尼阿陀尼阿 现代汉语译本 佉胝佉住佉毗胝 (Khadi Khaju Khapidhika)：咒语中的音节，无具体含义。 缄寿 (Kamshuh)：咒语中的音节，无具体含义。 缄寿 (Kamshuh)：咒语中的音节，无具体含义。 多胝 (Tado)：咒语中的音节，无具体含义。 婆胝 (Bhado)：咒语中的音节，无具体含义。 莎婆诃 (Svaha)：咒语结尾的常用语，表示圆满、成就。 这是什么缘故呢？因为世间没有比僧侣更尊贵的了。他们是良善的福田，为贤圣所尊敬，受到各种善行的拥护。因此宣说咒语： 佉胝佉住佉毗胝 (Khadi Khaju Khapidhika)：咒语中的音节，无具体含义。 缄寿 (Kamshuh)：咒语中的音节，无具体含义。 缄寿 (Kamshuh)：咒语中的音节，无具体含义。 多胝婆胝兜帝 (Tado Bhado Doudi)：咒语中的音节，无具体含义。 阿祢帝 (Anidi)：咒语中的音节，无具体含义。 阿周帝 (Ajoudi)：咒语中的音节，无具体含义。 莎婆诃 (Svaha)：咒语结尾的常用语，表示圆满、成就。 如果有人为某甲 (a certain person) 作恶咒诅，或者使用混合的毒药，无论是真的还是假的，所做的非法行为，无论是前世还是今生所造的恶业，一切的重罪都能够消灭。因此宣说咒语： 摩休婆乌摩帝 (Mahyubha Umadi)：咒语中的音节，无具体含义。 乌摩陀徙陀祢 (Umada Sthidane)：咒语中的音节，无具体含义。 佉伛陀婆提徙陀祢 (Khayudha Bavadhi Sthidane)：咒语中的音节，无具体含义。 频头摩提 (Bindu Madi)：咒语中的音节，无具体含义。 质帝质多提婆徙陀祢 (Chidi Chida Dheva Sthidane)：咒语中的音节，无具体含义。 阿鞞旃阿鞞 (Abhijan Abhe)：咒语中的音节，无具体含义。 莎婆诃 (Svaha)：咒语结尾的常用语，表示圆满、成就。 如果有人能够诵持这六字神咒王经，即使是咒枯的树木，也能使其重新生长枝叶，更何况是人身呢？能使某甲 (a certain person) 得到百岁的寿命，得见百个秋天。这是诸佛所说，阿难 (Ananda) 所传。如果有人读诵通利，都能自我保护，各种恶事远离自身，恒常与善事相伴。如果用此咒诅他人，能消除那人的各种痛苦和恶患。读者需要断绝五辛，至诚清净，然后才能施行。各种灾难凶祸没有遗留，没有不吉祥的。因此宣说咒语： 呵呵遮唎 (Hehe Jiali)：咒语中的音节，无具体含义。 呵呵那弥 (Hehe Nami)：咒语中的音节，无具体含义。 呵呵浮陀摩提 (Hehe Fudha Madi)：咒语中的音节，无具体含义。 呵呵尼呵咜 (Hehe Niheta)：咒语中的音节，无具体含义。 尼劬沙 (Niqusha)：咒语中的音节，无具体含义。 呵呵尼呵陀 (Hehe Nihada)：咒语中的音节，无具体含义。 佉伛陀 (Khayudha)：咒语中的音节，无具体含义。 尼毗沙佉伛陀 (Nipisha Khayudha)：咒语中的音节，无具体含义。 伊祢弥祢 (Inimi Ni)：咒语中的音节，无具体含义。 陀弊 (Dhabi)：咒语中的音节，无具体含义。 陀陀弊 (Dhada Bhi)：咒语中的音节，无具体含义。 莎婆诃 (Svaha)：咒语结尾的常用语，表示圆满、成就。 敬礼三宝。敬礼圣智海遍照庄严王如来 (Holy Samantabhadra Tathagata)。敬礼一切如来应正等觉。敬礼圣阿缚卢枳低湿伐罗摩诃萨埵 (Holy Avalokiteshvara Bodhisattva)。这样归命之后，然后宣说这个神咒。愿此咒常保吉祥。敬礼圣阿缚卢枳低湿伐罗 (Holy Avalokiteshvara)。观照我的身（这句话重复三次），怜悯我的缘故。因此宣说咒语： 乌呵尼谟阿尼阿陀尼阿 (Wuheni Muani Anidhani A)：咒语中的音节，无具体含义。
English
English version Khadi Khaju Khapidhika: Syllables in the mantra, without specific meaning. Kamshuh: Syllables in the mantra, without specific meaning. Kamshuh: Syllables in the mantra, without specific meaning. Tado: Syllables in the mantra, without specific meaning. Bhado: Syllables in the mantra, without specific meaning. Svaha: A common ending in mantras, signifying completion or accomplishment. What is the reason for this? It is because there is nothing more noble in the world than the Sangha (monastic community). They are fields of merit, respected by the virtuous and sages, and protected by all good deeds. Therefore, the mantra is spoken: Khadi Khaju Khapidhika: Syllables in the mantra, without specific meaning. Kamshuh: Syllables in the mantra, without specific meaning. Kamshuh: Syllables in the mantra, without specific meaning. Tado Bhado Doudi: Syllables in the mantra, without specific meaning. Anidi: Syllables in the mantra, without specific meaning. Ajoudi: Syllables in the mantra, without specific meaning. Svaha: A common ending in mantras, signifying completion or accomplishment. If someone performs evil curses against a certain person (a certain person), or uses mixed poisons, whether real or fake, or commits unlawful acts, or creates evil karma in past or present lives, all heavy sins can be extinguished. Therefore, the mantra is spoken: Mahyubha Umadi: Syllables in the mantra, without specific meaning. Umada Sthidane: Syllables in the mantra, without specific meaning. Khayudha Bavadhi Sthidane: Syllables in the mantra, without specific meaning. Bindu Madi: Syllables in the mantra, without specific meaning. Chidi Chida Dheva Sthidane: Syllables in the mantra, without specific meaning. Abhijan Abhe: Syllables in the mantra, without specific meaning. Svaha: A common ending in mantras, signifying completion or accomplishment. If someone can recite and uphold this Six-Syllable Divine Mantra King Sutra, even a withered tree can be made to grow branches and leaves again, how much more so a human body? It can enable a certain person (a certain person) to attain a hundred years of life and see a hundred autumns. This is what the Buddhas have spoken and Ananda (Ananda) has transmitted. If someone reads and understands it thoroughly, they can protect themselves, all evil will be far from them, and they will always be accompanied by good deeds. If this mantra is used to curse others, it can eliminate their various sufferings and evil afflictions. The reader needs to abstain from the five pungent spices, be sincere and pure, and then they can practice it. All calamities and misfortunes will be completely eliminated, and everything will be auspicious. Therefore, the mantra is spoken: Hehe Jiali: Syllables in the mantra, without specific meaning. Hehe Nami: Syllables in the mantra, without specific meaning. Hehe Fudha Madi: Syllables in the mantra, without specific meaning. Hehe Niheta: Syllables in the mantra, without specific meaning. Niqusha: Syllables in the mantra, without specific meaning. Hehe Nihada: Syllables in the mantra, without specific meaning. Khayudha: Syllables in the mantra, without specific meaning. Nipisha Khayudha: Syllables in the mantra, without specific meaning. Inimi Ni: Syllables in the mantra, without specific meaning. Dhabi: Syllables in the mantra, without specific meaning. Dhada Bhi: Syllables in the mantra, without specific meaning. Svaha: A common ending in mantras, signifying completion or accomplishment. Homage to the Triple Gem. Homage to the Holy Samantabhadra Tathagata (Holy Samantabhadra Tathagata). Homage to all Tathagatas, Arhats, Perfectly Enlightened Ones. Homage to the Holy Avalokiteshvara Bodhisattva (Holy Avalokiteshvara Bodhisattva). Having taken refuge in this way, then speak this divine mantra. May this mantra always be auspicious. Homage to the Holy Avalokiteshvara (Holy Avalokiteshvara). Behold my body (this phrase is repeated three times), out of compassion for me. Therefore, the mantra is spoken: Wuheni Muani Anidhani A: Syllables in the mantra, without specific meaning. --------------------------------------------------------------------------------