Introduction
i.1This text gives a short mantra for incanting medicines that has been extracted from Destroyer of the Great Trichiliocosm (Toh 558), one of a set of five scriptures portrayed in Mahāyāna Buddhist traditions as five goddesses known as the Pañcarakṣā—the “Five Protectresses.” In the Tibetan tradition this set of texts is known as the “Five Great Dhāraṇīs” (gzungs chen po lnga). In Destroyer of the Great Trichiliocosm, it is said that the medicine should first be given to the sick person, who faces toward the east, and then the mantra should be placed in the palm of their hand and chanted. Although the mantra, as it appears here, is very similar to the mantra in Destroyer of the Great Trichiliocosm, the two are not identical. The mantra given here diverges from the one in Destroyer of the Great Trichiliocosm by including a short supplication in Tibetan translation that is set in between the mantra and the concluding word svāhā. This supplication is also included in Destroyer of the Great Trichiliocosm, but there it follows immediately after the full mantra.
i.1本文提供了一個簡短的咒語，用於誦咒藥物，這個咒語摘錄自《三千大千世界毀滅經》（Toh 558），該經是大乘佛教傳統中描繪的五位女神集合中的一部，這五位女神被稱為五大保護女神（Pañcarakṣā）。在藏傳佛教傳統中，這套經文被稱為「五大陀羅尼」（gzungs chen po lnga）。在《三千大千世界毀滅經》中，據說應該先將藥物給予面向東方的病人，然後將咒語放在他們的手掌上並誦唱。雖然此處出現的咒語與《三千大千世界毀滅經》中的咒語非常相似，但兩者並不完全相同。此處給出的咒語與《三千大千世界毀滅經》中的咒語不同之處在於，它包含了一個簡短的藏文翻譯祈請文，該祈請文被插入在咒語與結尾詞「娑婆訶」之間。這個祈請文也包含在《三千大千世界毀滅經》中，但在那裡它緊跟在完整咒語之後。
i.2The text lacks both a Sanskrit title and a translator’s colophon, which in addition to the fact that the title states it has been extracted from Destroyer of the Great Trichiliocosm, suggests that the text took its present form in Tibet rather than in India. It is therefore not surprising that the mantra does not appear as an independent scripture in Sanskrit or in Chinese translation, although the five texts in the Pañcarakṣā collection are extant in both Sanskrit and in Chinese translation. A Mantra for Incanting Medicines, Extracted from “Destroyer of the Great Trichiliocosm” also does not appear in either the Denkarma or Phangtangma imperial catalogs of Tibetan translations, or among the scriptures found at Dunhuang. Its source text, Destroyer of the Great Trichiliocosm, does, however, appear in both imperial catalogs, as well as among the scriptures found at Dunhuang, and it was translated by the imperial-period translator Yeshé Dé in collaboration with the Indian paṇḍitas Śīlendrabodhi, Jñānasiddhi, and Śākyaprabha.
i.2這份文本既缺少梵文標題，也沒有譯者的後記。加上標題明確指出本文是從《三千大千世界毀滅經》中摘取的這一事實，這些都表明該文本是在西藏而非印度成書的。因此，這份咒語雖然沒有作為獨立經文出現在梵文或漢文翻譯中，但毫不令人意外——儘管五大保護女神經典集中的五部經文在梵文和漢文翻譯中都還存在。《從《三千大千世界毀滅經》摘取的藥物誦持咒語》也沒有出現在《丹噶瑪》或《旁唐瑪》皇帝時期的藏譯經錄中，也不在敦煌發現的經文之中。然而，其原始文本《三千大千世界毀滅經》確實出現在這兩份皇帝時期的經錄中，也在敦煌發現的經文中，且它由皇帝時期的譯者智慧光與印度班智達戒慧大師、智成大師和釋光大師合作翻譯完成。
i.3This text is included in the Compendium of Dhāraṇīs section of the Degé Kangyur and other Tshalpa-lineage Kangyurs that include a separate Dhāraṇī section. In Tshalpa-lineage Kangyurs that lack a separate dhāraṇī collection, the text is found in the Tantra section, but only in the collection of dhāraṇīs that comprises part of the Tantra section. It is not included in any Thempangma-lineage Kangyurs. Notably, the dhāraṇī is one of only fifteen works in the Compendium of Dhāraṇīs section that are not duplicated in other sections of the Kangyur. It therefore appears that these fifteen texts found their way into the Tshalpa-lineage Kangyurs specifically because they were part of the Compendium of Dhāraṇīs, which most likely was compiled based on earlier collections of dhāraṇīs and associated ritual texts. These collections, known in Sanskrit as dhāraṇīsaṅgraha, circulated throughout South Asia and Tibet—including at Dunhuang—as extracanonical dhāraṇī collections.
i.3本文出現在德格甘珠爾及其他包含獨立陀羅尼部分的察普傳統甘珠爾中的陀羅尼彙編部分。在缺乏獨立陀羅尼藏的察普傳統甘珠爾中，本文出現在密續部分，但僅在構成密續部分一部分的陀羅尼彙編中。塘仁傳統甘珠爾中則完全不包含本文。值得注意的是，該陀羅尼是陀羅尼彙編部分中僅有的十五部未在甘珠爾其他部分重複出現的著作之一。這表明這十五部文本之所以進入察普傳統甘珠爾，特別是因為它們是陀羅尼彙編的組成部分，而陀羅尼彙編最有可能是根據早期的陀羅尼集和相關儀軌文獻匯編而成的。這些集合在梵文中稱為陀羅尼集，在南亞和西藏各地流傳，包括敦煌地區，是作為正典之外的陀羅尼集合而傳播的。
i.4This English translation of A Mantra for Incanting Medicines, Extracted from “Destroyer of the Great Trichiliocosm” was made on the basis of the Degé Kangyur recension, with additional reference to the notes from the Comparative Edition (dpe sdur ma). We also compared the mantra against that in Destroyer of the Great Trichiliocosm; as noted above, there were some minor variations. We did not edit the mantra from the present work on the basis of the mantra found in Destroyer of the Great Trichiliocosm, but have included that version in the notes to the translation.
i.4本《從《三千大千世界毀滅經》提取的藥物咒語》的英文翻譯是以德格甘珠爾版本為基礎進行的，並參考了對比版（藏文：dpe sdur ma）的注釋。我們還將該咒語與《三千大千世界毀滅經》中的咒語進行了對比；如上所述，兩者存在一些細微差異。我們沒有根據《三千大千世界毀滅經》中的咒語對本作品的咒語進行編輯，而是在翻譯的註釋中包含了那個版本。