Introduction

i.1Mañjuśrī’s Promise is a short dhāraṇī text that exults in the purity, grace, and triumph of the bodhisattva Mañjuśrī. The Tibetan translation lacks Sanskrit and Tibetan titles, and the text opens simply with a salutation to Mañjuśrī in Sanskrit. This suggests that the Tibetan translators considered the salutation to be part of the dhāraṇī proper and thus did not translate it into Tibetan. Following the dhāraṇī proper, the scripture describes the benefits associated with its recitation a single time, which include the purification of evil deeds accumulated over eons, and then the rewards reaped by its extensive recitation, namely erudition, exceptional powers of memorization, and eventually the sight of the body of Mañjuśrī himself.

i.1《文殊菩薩的誓願》是一部短篇陀羅尼經文，讚歎文殊菩薩的清淨、優雅和殊勝。藏文譯本沒有梵文和藏文標題，經文的開篇只是用梵文向文殊菩薩致敬。這表明藏文翻譯者認為這個致敬詞是陀羅尼本身的一部分，因此沒有將其譯為藏文。在陀羅尼本體之後，經文描述了誦持一次所獲得的利益，包括清淨積累多個劫以來的惡業，以及通過廣泛誦持所獲得的果報，即學識淵博、超群的記憶力，以及最終親眼見到文殊菩薩本人的殊勝果報。

i.2A Sanskrit version of the text is to our knowledge no longer extant, and it appears that the text was never translated into Chinese. The Tibetan translation lacks a colophon, so we have no information about the history of its transmission or the identity of its translators. Its absence from the Denkarma and Phangthangma catalogs suggests that it was translated into Tibetan later than the beginning of the ninth century ᴄᴇ, but earlier than the flourishing of the scholar Butön Rinchen Drup (bu ston rin chen grub, 1290–1364), who listed it, along with the other texts of this collection, in his History of Buddhism.

i.2據我們所知，該經文的梵文版本已不復存在，而且似乎從未被翻譯成中文。藏文譯本缺少跋文，因此我們無法了解其傳承歷史或譯者身份。它在《頓喀目錄》和《彭唐目錄》中的缺失表明，它被翻譯成藏文的時間晚於九世紀初，但早於學者布頓仁欽珠（西元1290—1364年）的昌盛時期。布頓仁欽珠在其《佛教史》中著錄了這部經文及此系列的其他經文。

i.3Mañjuśrī’s Promise appears as the third text in a collection of six Mañjuśrī dhāraṇī scriptures (Toh 545–550) in the Tantra section of the Degé Kangyur. Interestingly, only this text among the six does not also appear in the Dhāraṇī section or in the corresponding sections of any of the other Kangyurs of the Tshalpa line. It is possible that the compilers considered the text primarily as a praise rather than a dhāraṇī per se, and this may explain the exclusion.

i.3《文殊菩薩的誓願》在德格版大藏經的密續部分中作為六部文殊菩薩陀羅尼經文集合（編號545–550）中的第三部文獻出現。有趣的是，在這六部經文中，只有這部文獻沒有同時出現在陀羅尼部分或察爾巴傳統其他版本大藏經的相應部分中。編纂者可能將這部文獻主要視為讚頌而非陀羅尼本身，這可能解釋了為什麼會將其排除在外。

i.4This English translation is based on the Degé Kangyur version (Toh 547), in consultation with the variant readings recorded in the Comparative Edition (dpe bsdur ma) and with the Stok Palace version.

i.4本英文翻譯以德格版大藏經版本（Toh 547）為基礎，並參考對勘本（dpe bsdur ma）中記錄的異文和斯托克宮版本。