Introduction

i.1Mañjuśrī’s Increasing of Insight and Intelligence is the fifth of six dhāraṇī scriptures (Toh 545–550) gathered together within the Tantra section of the Degé Kangyur that provide instruction in incantatory practices that feature the bodhisattva Mañjuśrī. Five of these scriptures (Toh 547 omitted) also appear in the Dhāraṇī section of the Degé Kangyur as Toh 892–896.

i.1《文殊菩薩增長智慧聰慧陀羅尼》是德格版藏經密續部中第五部陀羅尼經典（編號545-550），共六部陀羅尼經典聚集於此，提供以文殊菩薩為主的咒語修持教導。這些經典中有五部（編號547除外）也出現在德格版藏經陀羅尼部中，編號為892-896。

i.2The text opens with a salutation to the Three Jewels, followed immediately by the Sanskrit dhāraṇī itself. The dhāraṇī is benevolent in tone, extolling Mañjuśrī’s immaculate nature, purifying agency, and graceful demeanor. This is followed by a list of the benefits accrued by its recitation, which include the swift attainment of intelligence, a melodious voice, and a beautiful appearance. Mere physical contact with the material text is also said to enable the recollection of former lives.

i.2這部經文以對三寶的禮敬開始，緊接著是梵文陀羅尼本身。這個陀羅尼在語調上充滿慈悲，讚頌文殊菩薩清淨無垢的本性、淨化的作用和優雅的風範。之後是一份通過誦持陀羅尼所獲得利益的清單，這些利益包括迅速獲得智慧、聲音悅耳和容貌美麗。據說僅僅與這部經文的物質形態接觸也能讓人憶起前世。

i.3The scripture concludes with a guarantee by the speaker (presumably Mañjuśrī) of the dhāraṇī’s efficacy. This takes the form of a pledge to take on the karmic burden of the five misdeeds with immediate retribution, should the stated benefits of recitation fail to ensue. This pledge is nearly identical in form to the oaths and promises sworn by bodhisattvas in other similar sources. A more explicit presentation of this type of vow is also preserved in three Sanskrit practice manuals in the Sādhanamālā.

i.3該經典最後以發言人（推測為文殊菩薩）對陀羅尼效驗的保證作為結尾。這以一個誓言的形式呈現，若念誦所述的利益未能實現，發言人願意承擔五無間業的業力負擔。這個誓言的形式與其他類似經典中菩薩所發的誓願和承諾幾乎相同。在《成就法集》中也保存了三份梵文修行手冊，其中更明確地呈現了這類誓願。

i.4A Sanskrit version of Mañjuśrī’s Increasing of Insight and Intelligence is to our knowledge no longer extant, and it appears 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. However, its inclusion in both the Denkarma and Phangthangma imperial catalogs indicates that it was translated no later than the early ninth century.

i.4據我們所知，文殊菩薩增長智慧的梵文版本已不復存在，該經文似乎從未被翻譯成漢文。藏文譯本缺少譯者記文，因此我們無法了解其傳承歷史或譯者身份。然而，它被收錄在敦煌目錄和方塘目錄中，這表明該經文的藏文翻譯完成時間不遲於九世紀初期。

i.5This English translation is based on the two versions in the Degé Kangyur, one in the Tantra section (Toh 549) and the other in the Dhāraṇī section (Toh 895), in consultation with the variant readings recorded in the Comparative Edition (dpe bsdur ma) and with the Stok Palace Kangyur.

i.5本英文譯本以德格版藏經的兩個版本為基礎，一個出自密續部（Toh 549），另一個出自陀羅尼部（Toh 895），並參考了對勘本（dpe bsdur ma）所記錄的異文，以及斯托克宮版藏經。