Introduction
i.1The Two Stanza Dhāraṇī consists of two initial verses that enumerate eight obscurations and their antidote—the Mahāyāna teachings—followed by a dhāraṇī and three verses that list the ten beneficial results of its recitation.
i.1《二頌陀羅尼》由兩首開頭的偈頌組成，列舉了八種障礙及其對治之法——大乘教法，接著是一段陀羅尼和三首偈頌，列出持誦此陀羅尼的十種殊勝利益。
i.2The Sanskrit text of The Two Stanza Dhāraṇī is extant in several manuscripts from Nepal. Two of these manuscripts have been edited by Gergely Hidas in his editions of two dhāraṇī collections. Kazuo Kano has also published a critical edition of the Sanskrit text of The Two Stanza Dhāraṇī, together with a translation into Japanese. According to Kano, The Two Stanza Dhāraṇī has its origin in verses XII.19–23 of the Mahāyānasūtrālaṃkārakārikā (Toh 4020) and originally consisted of these verses without the dhāraṇī, which corresponds to the translations found at Dunhuang. Its intermediate form with the dhāraṇī and five verses, as presented in the Kangyur, was likely formed between the eleventh and the early fifteenth century, at least before the publication of the Yongle Kangyur in 1410. According to Kano, its developed form, as now extant in the Nepalese collections, reached Nepal between the eleventh and fourteenth centuries. It integrated two verses from The Secrets of the Realized Ones (Toh 47) that are not found in any Tibetan version.
i.2《二頌陀羅尼》的梵文原典現存於尼泊爾的數部寫本中。其中兩部寫本已由格爾蓋利·希達斯在其所編輯的兩部陀羅尼文集中發表。狩野一雄也出版了《二頌陀羅尼》梵文原典的校訂本，並附有日譯。據狩野考證，《二頌陀羅尼》源自《大乘莊嚴經論》（Toh 4020）第十二章第十九至二十三頌，最初僅由這些偈頌組成，不含陀羅尼，這與敦煌寫本中的譯本相符。其包含陀羅尼及五頌的中間形態，即甘珠爾中所見者，可能形成於十一世紀至十五世紀初之間，至少在永樂版甘珠爾於一四一〇年刊行之前。據狩野所述，其現存於尼泊爾文集中的成熟形態，是在十一至十四世紀間傳入尼泊爾的。此形態整合了《如來祕密經》（Toh 47）中的兩頌，而這兩頌未見於任何藏譯本中。
i.3Kano concludes that The Two Stanza Dhāraṇī formed part of a set of five texts used for recitation in India. These also included The Dhāraṇī of the Six Gates (Toh 141, 526, 916), The Single Stanza (Toh 323), The Four Stanzas (Toh 324), and The Prayer of Good Conduct (Toh 1095). Initially, these five texts circulated individually but became popular in India as a set by the time of Advayavajra or Ratnākaraśānti (eleventh century). Later, they were incorporated in the dhāraṇī collections in Nepal.
i.3狩野認為《二頌陀羅尼》是印度念誦用的五部經典之一。這五部經典還包括《六門陀羅尼》（德格版目錄編號141、526、916）、《一頌》（德格版目錄編號323）、《四頌》（德格版目錄編號324）以及《普賢行願讚》（德格版目錄編號1095）。起初，這五部經典各自獨立流傳，但到了不二金剛或寶藏寂（十一世紀）時代，已在印度成為一套流行的念誦文本。後來，這些經典被收入尼泊爾的陀羅尼集中。
i.4The Degé Kangyur contains three recensions of The Two Stanza Dhāraṇī, one in the General Sūtra section, one in the Tantra section, and one in the Dhāraṇī section. Likewise, all other Kangyurs of the Tshalpa line include three recensions of The Two Stanza Dhāraṇī. The Thempangma Kangyurs classify The Two Stanza Dhāraṇī exclusively as a tantra, with only one recension. In the Lhasa and Narthang Kangyurs, we find two recensions of The Two Stanza Dhāraṇī in the Sūtra and Tantra sections. The Phukdrak Kangyur contains three recensions, two in the Sūtra section and one in the Tantra section. The first version in the Sūtra section (Phukdrak 142) is noteworthy because it comprises only the first two verses and the dhāraṇī. It is then followed by another text, the Traigāthā (tshigs su bcad pa gsum pa, Phukdrak 143), which corresponds to the last three stanzas of the usual recensions of The Two Stanza Dhāraṇī.
i.4德格版甘珠爾收錄三種《二頌陀羅尼》的版本，分別位於經部、密續部和陀羅尼部。同樣地，察巴系的所有其他甘珠爾也都收錄三種版本的《二頌陀羅尼》。廷邦瑪系甘珠爾則將《二頌陀羅尼》專門歸類為密續，僅收錄一種版本。在拉薩版和那塘版甘珠爾中，《二頌陀羅尼》有兩種版本，分別收錄在經部和密續部。普扎甘珠爾收錄三種版本，其中兩種在經部，一種在密續部。經部的第一種版本（普扎142）尤為值得注意，因為它只包含前兩頌和陀羅尼。隨後是另一部典籍《三頌》（Traigāthā，藏文：tshigs su bcad pa gsum pa，普扎143），其內容對應於《二頌陀羅尼》通常版本的最後三頌。
i.5The Two Stanza Dhāraṇī is also found among the Dunhuang manuscripts. There exists one fragment and two complete manuscripts with colophons. The two complete manuscripts are almost identical to the canonical Two Stanza Dhāraṇī, yet they omit the dhāraṇī and have a different title: The Presentation of The Two Stanzas together with Their Benefits. Though none of the versions in the Kangyur include a translator’s colophon, both complete Dunhuang manuscripts state that Paltsek Rakṣita was the translator and editor. If this attribution is correct, The Two Stanza Dhāraṇī must have been translated at some point in the late eighth or early ninth century when Paltsek Rakṣita was active as a translator.
i.5《二偈陀羅尼》也見於敦煌寫本中。現存一份殘卷和兩份帶有題記的完整寫本。這兩份完整寫本與甘珠爾所收的《二偈陀羅尼》幾乎相同，但省略了陀羅尼部分，且標題不同，名為《二偈及其功德開示》。雖然甘珠爾中的各個版本均未附有譯者題記，但兩份完整的敦煌寫本都記載拔禪師為譯者兼校訂者。如果這一歸屬準確，《二偈陀羅尼》的翻譯時間必定在八世紀晚期或九世紀初期拔禪師擔任譯師期間。
i.6The Tengyur includes a commentary on this text: An Explanation of The Two Stanza Dhāraṇī (Toh 4002) by Sundaravyūha. The Tibetan scholar Tāranātha (1575–1634) composed a commentary on The Two Stanza Dhāraṇī as well as sequential commentaries on three of the other five texts in the above-mentioned set, corroborating Kano’s view that these texts were seen as related.
i.6丹珠爾中收錄了一部此經的註釋：善現所著的《二頌陀羅尼釋》（東北目錄4002號）。西藏學者他拉那他（1575-1634）也撰寫了《二頌陀羅尼》的註釋，以及上述五部經典中其他三部的依序註釋，這印證了加野的觀點，即這些經典被視為相互關聯。
i.7The importance of The Two Stanza Dhāraṇī and the other texts in the set for recitation is evident, for in Tibet they are included in extracts from sūtra and tantra (gces btus), collected liturgical texts (chos spyod), collections of mantras and dhāraṇīs for recitation, and collections of sādhanas. They are also sometimes mentioned as texts for recitation in preliminary practices. The first complete modern translation of The Two Stanza Dhāraṇī was published in 1883 by the French Orientalist Léon Feer in his Extraits du Kandjour.
i.7《二偈陀羅尼》及同組其他經文在持誦方面的重要性顯而易見，因為在西藏，這些經文被收錄於經續摘要、法行集（日課儀軌匯編）、真言陀羅尼持誦集，以及成就法集中。這些經文有時也被提及作為前行修持的誦讀文本。《二偈陀羅尼》首個完整的現代譯本於一八八三年由法國東方學家萊昂・費爾在其《甘珠爾選譯》中發表。
i.8The main source of the present translation is the Tibetan text as found in the Sūtra section of the Degé Kangyur (Toh 143) and Kano’s annotated Sanskrit edition. We also consulted the versions found in the Tantra and Dhāraṇī sections of the Degé Kangyur (Toh 611 and Toh 918, respectively), in the Comparative Edition (dpe bsdur ma), and in the Stok Palace and Phukdrak Kangyurs, as well as the two complete Tibetan manuscripts from Dunhuang. The most significant variants are mentioned in the notes. The transcription of the dhāraṇī was based on Degé (Toh 143), with major variants from Kano’s Sanskrit edition and the two other versions from the Degé recorded in the notes. A tentative English translation of the dhāraṇī is provided in a note. On occasion, we consulted Sundaravyūha’s commentary and Vasubandhu’s Sūtrālaṃkārabhāṣya (Toh 4026) for clarification.
i.8本譯文主要依據德格版甘珠爾經部（東北目錄143號）的藏文本及狩野恭的梵文校注本。我們亦參考了德格版甘珠爾密續部和陀羅尼部的版本（分別為東北目錄611號和918號）、對勘本、斯托克宮版和普達甘珠爾的版本，以及兩部完整的敦煌藏文寫本。重要的異讀已在註釋中說明。陀羅尼的轉寫以德格版（東北目錄143號）為底本，狩野梵文校注本及德格版其他兩個版本的主要異讀亦記錄於註釋中。陀羅尼的英文試譯見於註釋。在需要釐清之處，我們參考了善現的注釋及世親的《莊嚴經論釋》（東北目錄4026號）。