Introduction

i.1Recollecting the Names of the Buddha Ratnaśikhin includes a dhāraṇī invoking the buddha Ratnaśikhin. The text then states that whoever recites it at the time of death will not be reborn in the lower realms but will instead take rebirth in the Heaven of the Thirty-Three.

i.1《寶髻佛名號念誦》包含了祈請寶髻佛的陀羅尼。經文接著陳述，無論誰在臨終時誦讀此陀羅尼，都不會轉生到下三道，反而將在三十三天中轉生。

i.2This dhāraṇī text appears to be connected with the account from The Sūtra of the Sublime Golden Light (Toh 555), in which it is recounted that, in the past, the Buddha Ratnaśikhin made a commitment that any being who hears his name at the time of death will be reborn in the Heaven of the Thirty-Three. The fruits of his commitment are borne out in the narrative of The Sūtra of the Sublime Golden Light, in which several beings report having taken higher rebirths through the fortune of hearing the Buddha Ratnaśikhin’s name. The specific dhāraṇī found in the present text is, however, not included in The Sūtra of the Sublime Golden Light.

i.2這部陀羅尼經文似乎與《蘇婆呼童子經》(藏文編號555)的記載相關連。在該經中述說，過去寶髻佛曾經發誓，任何眾生在臨終時聽到他的名號，就會轉生到三十三天。寶髻佛誓願的果報在《蘇婆呼童子經》的敘述中得到證實，經中有多位眾生報告自己因為聽聞寶髻佛的名號而獲得更高層次的轉生。然而，出現在本經文中的特定陀羅尼，並未包含在《蘇婆呼童子經》之中。

i.3According to a number of canonical works, the Buddha Ratnaśikhin is a buddha from the past in whose presence the Buddha Śākyamuni trained during earlier lifetimes, prior to his awakening. The Play in Full, in describing Śākyamuni’s service to former buddhas, mentions that Śākyamuni “offered a candle to Ratnaśikhin.” Vasubhandu’s Abhidharmakośa identifies Ratnaśikhin as the buddha under whom Śākyamuni completed the first of his three “incalculable eons” of training.

i.3根據許多經典著作，寶髻佛是過去的一位佛陀，釋迦牟尼佛在他面前於成道之前的早期生世中修習過。《本行經》在描述釋迦牟尼侍奉過去諸佛時，提到釋迦牟尼「向寶髻佛獻燈」。世親的《俱舍論》將寶髻佛視為釋迦牟尼佛在他面前完成三個不可思議劫中第一個劫的修習的佛陀。

i.4Like many dhāraṇī texts, Recollecting the Names of the Buddha Ratnaśikhin is found in both the Tantra section as well as the Compendium of Dhāraṇīs section of the Degé Kangyur. It lacks a Sanskrit title as well as a colophon and it is not listed in any of the imperial-period catalogs. However, a text bearing a nearly identical title does appear at Dunhuang, suggesting that Recollecting the Names of the Buddha Ratnaśikhin was translated into Tibetan and circulated in Tibet in a relatively early period.

i.4如同許多陀羅尼文本，《憶念寶髻佛名號經》在德格版大藏經的密續部和《陀羅尼集》兩個部分中都有收錄。它沒有梵文標題，也沒有跋文，且未被列在任何皇朝時期的目錄中。然而，敦煌發現的文獻中出現了標題幾乎相同的文本，這表明《憶念寶髻佛名號經》曾被譯成藏文，並在相對早期的時代在西藏流傳。

i.5The Sanskrit for the first part of the dhāraṇī proper is included in a series of dhāraṇīs located on two gold foils found in a reliquary from a shrine at Candi Plaosan in Indonesia. A variant of the dhāraṇī is found in the Sūtra of the Dhāraṇī of Knowledge of Former Lives (Sumingzhi tuolouni jing), which was translated into Chinese by Faxian in 996. However, it appears that no Sanskrit recension or Chinese translation of Recollecting the Names of the Buddha Ratnaśikhin is extant.

i.5這部陀羅尼的前半部分的梵文被發現在印度尼西亞普拉桑寺的舍利塔中的兩片金箔上的一系列陀羅尼中。這部陀羅尼的一個變體版本出現在《蘇悉地羯羅經》中，該經由法賢在996年翻譯成中文。不過，似乎現存已無《寶髻佛名號念誦經》的梵文版本或中文譯本。

i.6This English translation was made on the basis of the two Degé Kangyur recensions of the text (Toh 537 and Toh 870), with reference to the Stok Palace edition as well as the notes to the Comparative Edition (dpe bsdur ma). The recensions consulted have no significant discrepancies. The dhāraṇī itself has been transcribed exactly as it appears in Toh 537.

i.6本英文翻譯以德格版大藏經中的兩個版本（Toh 537和Toh 870）為基礎編譯而成，並參考了斯托克宮版本以及對勘版本的注釋。所查閱的各版本沒有重大的差異。陀羅尼本身的轉錄完全按照Toh 537中的形式進行。