Introduction
i.1The Dhāraṇī “Cloud of Offerings” includes a dhāraṇī for making offerings and its brief rite. Through simply reciting the dhāraṇī one makes vast offerings to countless buddhas. The result of these offerings is that the reciter is freed from their evil deeds and obtains virtues. One will continually encounter the buddhas and bodhisattvas, be protected by all manner of beings, and finally, at the time of death, one will take birth in Sukhāvatī.
i.1《供養雲陀羅尼》包含了一個用於做供養的陀羅尼及其簡要的儀軌。通過簡單地誦持這個陀羅尼，修持者就能對無數的佛進行廣大的供養。這些供養的結果是誦持者獲得解脫邪惡的業行並獲得種種功德。修持者將會不斷地親遇諸佛和菩薩，受到各類眾生的保護，最終在死亡時刻得以往生到極樂世界。
i.2Like many dhāraṇī texts, The Dhāraṇī “Cloud of Offerings” is found in the Degé Kangyur in both the Tantra section, where it is classed as an action tantra (bya rgyud, kriyātantra), and in the Compendium of Dhāraṇīs section. We are unaware of either an extant Sanskrit text or a Chinese translation of The Dhāraṇī “Cloud of Offerings”. None of the Kangyur recensions includes a translators’ colophon, but a text bearing the same title appears in both the Denkarma as well as the Phangthangma imperial catalogs, suggesting that some version of The Dhāraṇī “Cloud of Offerings” was translated into Tibetan and circulated in Tibet during the imperial period. We cannot be sure, however, that the texts referenced in these catalogs match the present work.
i.2像許多陀羅尼文獻一樣，《供養雲陀羅尼》在德格甘珠爾中出現了兩次，一次在密續部中被歸類為事部密續，另一次在陀羅尼集部中。我們不清楚是否存在《供養雲陀羅尼》的梵文本或中文譯本。甘珠爾的任何版本都沒有包含譯者的跋文，但在敦喀目錄和方廣嘎目錄這兩份皇帝目錄中都出現了同名文獻，這表明《供養雲陀羅尼》的某個版本曾被翻譯成藏文，並在帝國時期在西藏流傳。然而，我們無法確定這些目錄中提及的文獻是否與現存的著作相符。
i.3Indeed, at Dunhuang we find a number of manuscripts that include texts entitled The Dhāraṇī “Cloud of Offerings”, yet none of them is an exact match for the recension in the Kangyurs. Some of the recensions at Dunhuang include just a dhāraṇī, which is essentially the same as the one found in the Kangyur recensions, with minor variants; others include this same dhāraṇī with an additional prayer, rather than the rite described in The Dhāraṇī “Cloud of Offerings” as it appears in the Kangyurs; still another group include an entirely different dhāraṇī that nonetheless bears the same name.
i.3確實，在敦煌我們發現了許多手稿包含標題為《供養雲陀羅尼》的文本，但其中沒有一個與甘珠爾本版本完全相符。敦煌的某些版本僅包含一個陀羅尼，其本質上與甘珠爾本版本中的陀羅尼相同，只有細微的差異；其他版本則包含這同一個陀羅尼以及一個額外的祈願文，而非《供養雲陀羅尼》在甘珠爾本中所述的儀軌；還有另一類版本包含了一個完全不同的陀羅尼，儘管卻使用相同的名稱。
i.4This translation was made on the basis of the two Degé Kangyur recensions of the text (Toh 538 and Toh 1068), with reference to the Stok Palace edition as well as to the notes to the Comparative Edition (dpe bsdur ma). There are no major discrepancies among the recensions consulted. The dhāraṇī proper has been transcribed exactly as it occurs in Toh 538.
i.4本翻譯乃根據德格甘珠爾的兩個版本（編號538和1068）製作，並參考了斯托克宮版本以及對勘本的註釋。所查閱的各版本之間沒有重大差異。陀羅尼的真言部分按照編號538的原文逐字轉錄。