Chinese
大正藏第 20 册 No. 1180 六字神咒经 No. 1180 六字神咒经 南天竺国三藏菩提流志奉 诏译 唵婆髻驮那(上)莫 此文殊师利六字咒功能我今欲说。若有持此咒欲成就者。或食乳糜或食菜。或食果食乳。应食此食日别三时洗浴。谓入五更以后为初时。午时已后是第二时。黄昏已后至初夜为第三时。于此三时各一度洗浴。各别着一具净衣。是故亦须三具净衣。诵咒令满六十万遍。此为最初承事供养文殊。又若欲受持成就者。先须画文殊师利像。其画像法。取好白毡勿令有毛发。亦不得割断纑缕。彩色不得用胶。应以香汁和画。其文殊师利像。莲华座上结跏趺坐。右手作说法手。左手于怀中仰着。其像身作童子形。黄金色。天衣作白色遮脐已下。余身皆露。首戴天冠身珮璎珞臂印钏等。众事庄严。左厢画观世音像。其身白银色。璎珞衣服庄严如常。坐莲华上结跏趺坐。右手执白拂。右厢画普贤菩萨像。其身金色。璎珞庄严如常。亦坐莲华座右手执白拂。于文殊上空中两边。各作一首陀会天。手执华鬘。在空云内唯现半身。手垂华鬘。于文殊像下右边。画受持咒者。右膝着地手执香炉。其文殊师利等所坐华下遍画作池水。其菩萨像两边。各画在山峰。其 现代汉语译本 《六字神咒经》 南天竺国三藏菩提流志奉诏译 唵 婆髻驮那(梵文音译，意义待考) 莫 我现在想说说这文殊师利六字咒的功用。如果有人想通过持此咒获得成就，可以食用乳糜、蔬菜、水果或乳制品。每天分三个时段洗浴，分别是五更之后为初时，午时之后为第二时，黄昏之后到初夜为第三时。在这三个时段各洗浴一次，每次都换一套干净的衣服，所以需要准备三套干净的衣服。念诵咒语达到六十万遍，这是最初承事供养文殊的方式。如果想受持此咒并获得成就，首先需要绘制文殊师利像。绘制画像的方法是：选用上好的白色毡子，不要有毛发，也不得割断丝线。彩色颜料不能用胶，应该用香汁调和颜料作画。文殊师利像要画成在莲花座上结跏趺坐的姿势，右手作说法印，左手放在怀中仰着。文殊像的身形要画成童子形，颜色是黄金色。天衣是白色的，遮盖到肚脐以下，其余身体都裸露。头上戴着天冠，身上佩戴着璎珞、臂钏等饰品，各种装饰庄严。左边画观世音像，身体是白银色，璎珞衣服等装饰如常，坐在莲花上结跏趺坐，右手拿着白拂尘。右边画普贤菩萨像，身体是金色，璎珞等装饰如常，也坐在莲花座上，右手拿着白拂尘。在文殊像上方的空中两边，各画一首陀会天(梵语 Śuddhāvāsa，色界天之一)，手中拿着花鬘，在云彩中只显现半身，手垂着花鬘。在文殊像下方的右边，画一个受持咒语的人，右膝跪地，手中拿着香炉。文殊师利等所坐的莲花下方，要画满池水。菩萨像的两边，各画在山峰上。
English
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, 文殊师利). 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 (观世音), 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 (普贤菩萨), 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 (首陀会天) 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. --------------------------------------------------------------------------------
Chinese
画师从起首欲画之时。即日日受八戒。洒浴着净衣而画。乃至画了。若有舍利塔即安文殊像。在塔西面像面向西。若无大塔应以小塔安。文殊像前以面向西。设种种华种种饮食果子等。三时供养。道场内然酥灯。其道场要须在寂静处。唯令一人供给。若正在道场诵咒时。所须华香等弹指而索不得出言。取沉水香截为长二指。都卢婆香油(苏合香稀者是)无烟佉陀罗木炭。若无。以紫橿木替。又以沉香内前油中。于像前佉罗木炭火中烧尽一夜。至明相出已。即见文殊师利。所有求愿皆悉满足。除淫欲事。自外悉皆不违所求。又法于像前。取旃檀截断长二指还。昼夜烧供养。是时文殊师利即现身当为说法。所有身患皆悉除愈。得菩萨地自在。又法于像前。以瞿摩夷涂地。散众名华。行者于涂地场内一边坐。诵咒满一百八遍。经一月得聪明持一切经论。又法日日随心常诵莫忘。定受业报亦令消灭。又法若日别能诵满一百八遍。临命终时得见文殊师利。随心所愿皆得受生。文殊师利为利益众生故。于诸功能中略说少许。 六字神咒经 宋藏此函更有六字神咒王经菩提流志译者。丹藏则无。按开元录才函中。有六字神咒经菩提流志译者。云与陀罗尼集经第六卷文殊师利菩萨咒法及咒五首经六字陀罗尼等同本异译。捡 现代汉语译本：画师在开始作画之前，就要每日持守八戒（Upavasatha-śīla，佛教的一种戒律），沐浴并穿上干净的衣服才开始作画，直到画作完成。如果有舍利塔（Śarīra，佛陀或高僧火化后的遗骨），就将文殊菩萨像安放在塔的西面，使佛像面向西方。如果没有大塔，就用小塔代替安放，文殊菩萨像前也要面向西方。摆设各种鲜花、各种饮食和水果等，在三个时辰进行供养。道场内点燃酥油灯。这个道场必须选择在寂静的地方，只允许一个人提供所需。如果在道场诵咒时，所需的鲜花香等，只能通过弹指来索取，不能出声说话。取沉香截成二指长，都卢婆香油（即稀释的苏合香油），以及无烟的佉陀罗木炭。如果没有，可以用紫橿木代替。再将沉香放入之前的油中，在佛像前的佉陀罗木炭火中烧尽一夜。到第二天黎明时，就能见到文殊师利菩萨（Mañjuśrī），所有祈求的愿望都能满足，除了淫欲之事。除此之外，所有请求都不会违背你的意愿。另外一种方法是在佛像前，取旃檀截断成二指长，日夜烧香供养。这时，文殊师利菩萨就会现身为你说法，所有身体上的疾病都会痊愈，获得菩萨的自在境界。还有一种方法是在佛像前，用牛粪涂地，散布各种名贵的鲜花。修行者在涂地的道场内的一边坐下，诵咒满一百零八遍，经过一个月，就能获得聪明才智，能够记住一切经论。还有一种方法是每日随心常诵，不要忘记，必定会消除所受的业报。还有一种方法是如果每天能够诵满一百零八遍，临命终时就能见到文殊师利菩萨，随心所愿都能得到受生。文殊师利菩萨为了利益众生，在各种功德利益中略微说了一些。 《六字神咒经》 宋藏的这个函中还有菩提流志（Bodhiruci，北魏时期的著名佛经翻译家）翻译的《六字神咒王经》，但在丹藏中没有。按照开元录的记载，这个函中有菩提流志翻译的《六字神咒经》，说是与《陀罗尼集经》第六卷中的文殊师利菩萨咒法以及《咒五首经》中的六字陀罗尼等是同本异译。检查
English
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 (文殊菩萨) 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 (佉陀罗) 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 --------------------------------------------------------------------------------
Chinese
之此经即是。更无六字神咒王经说咒十首菩提流志译者。今捡彼经。即是知函中失译人名今付梁录者耳。宋藏见彼题中有六字神咒之名。遂滥同焉重编于此才函之中。是一错也。而又妄安流志之名何耶。故今除之云。 现代汉语译本： 这部经就是《六字神咒王经》，没有其他版本了。菩提流志（Bodhiruci，译者名）翻译的版本，现在查阅那部经，实际上是知函中遗失了译者姓名，现在附在梁代的目录中。宋代的藏经中看到那部经的标题中有‘六字神咒’的名字，于是就错误地把它当成同一部经，重新编入这部才函之中。这是一个错误。而且又胡乱地安上菩提流志的名字又是为什么呢？所以现在把它去除掉，这样说。
English
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. --------------------------------------------------------------------------------