Introduction
i.1The opening line of The King of Ritual Manuals from the Tantra of Māyā Mārīcī’s Arising identifies the text as a ritual manual to the work that immediately precedes it in the Degé Kangyur, The Mārīcī Dhāraṇī (Toh 564). But while the opening section of this tantra does contain a recitation practice for The Mārīcī Dhāraṇī, the majority of the text focuses on ritual instructions for additional practices associated with the goddess Mārīcī. The full title, The King of Ritual Manuals from the Tantra of Māyā Mārīcī’s Arising, indicates that these ritual instructions were compiled from a larger work known as The Tantra of Māyā Mārīcī’s Arising, which the text’s colophon notes was taught by the Buddha Vairocana.
i.1《摩利支幻化現起密續儀軌之王》的開篇明示本文是對德格版甘珠爾中緊接其前的著作《摩利支陀羅尼》(Toh 564)的儀軌手冊。然而，雖然這部密續的開篇章節確實包含了《摩利支陀羅尼》的誦咒修持，但文本的大部分內容著重於與女神摩利支相關的其他修持的儀軌指導。全名《摩利支幻化現起密續儀軌之王》表明這些儀軌指導是從更大的著作《摩利支幻化現起密續》編纂而來的，該文本的後記指出這是由佛陀毗盧遮那傳授的。
i.2After providing an initial set of instructions for the practice of reciting The Mārīcī Dhāraṇī, The King of Ritual Manuals from the Tantra of Māyā Mārīcī’s Arising presents a variety of instructions for performing ritual actions characteristic of Buddhist Kriyātantra literature. These include guidelines for preparing the ritual space or maṇḍala, creating and installing an image of Mārīcī, and creating an effigy of the target of the rite, as well as methods for depicting Mārīcī’s mantra or mantra wheel and instructions for invoking, visualizing, and propitiating Mārīcī with bali and fire offerings.
i.2在提供了《摩利支陀羅尼》誦咒修習的初步指導之後，《摩耶摩利支出生密續的儀軌之王》呈現了各種進行佛教事部密教文獻特有的儀軌行為的指導。這些包括準備儀軌空間或壇城的指引、創造和安裝摩利支的塑像、為儀軌的對象創造替身，以及描繪摩利支真言或咒輪的方法，以及祈請、觀想和以祭品和火祭供養摩利支的指導。
i.3The first set of such rituals concerns rites to protect oneself from perilous situations, to be free of illness, to increase one’s wealth, and to increase one’s intelligence. The second set begins with rites that one can perform to both protect oneself and harm one’s enemies. Here we find rituals for infecting others with diseases, killing a specified target, expelling them from an area, and sowing discord. The text then moves on to detailed instructions for the performance of battlefield rites to paralyze, enchant, or otherwise render ineffective an enemy army. The rituals in the last section of the text concern protecting cattle and other livestock from predators, and they combine a rite to the deity Agni with a Mārīcī visualization and fire offering.
i.3第一組儀軌涉及保護自己免受險難、消除疾病、增加財富和增長智慧的儀式。第二組儀軌開始包含既能保護自己又能傷害敵人的儀式。這裡有傳染他人疾病、殺害特定目標、將他們驅逐出某個區域和製造不和的儀軌。隨後，文本轉向詳細說明戰場儀軌的執行方法，以使敵軍癱瘓、著迷或失效。文本最後一部分的儀軌涉及保護牲畜和其他家畜免受掠食者傷害，它們結合了對火天的儀軌、摩利支的觀想和火祭。
i.4Tarthang Tulku’s catalog of the Nyingma edition of the Degé Kangyur divides The King of Ritual Manuals from the Tantra of Māyā Mārīcī’s Arising into two chapters. However, the text itself tells us that its material is extracted from a much larger work, and it is likely the case that the two chapter colophons that do appear in this text are not indicative of the structure of The King of Ritual Manuals from the Tantra of Māyā Mārīcī’s Arising itself but are instead artifacts from its source text. The King of Ritual Manuals from the Tantra of Māyā Mārīcī’s Arising and its companion text, The Maṇḍala Rites of Noble Mārīcī (Toh 566) both indicate that they are compilations of ritual instructions from larger tantra dedicated to the goddess Mārīcī. The title of the current text refers to this work as The Tantra of Māyā Mārīcī’s Arising, and the title for The Maṇḍala Rites of Noble Mārīcī (Toh 566) refers to it as The Twelve-Thousand Line Tantra of Mārīcī’s Arising. The opening section of The Maṇḍala Rites of Noble Mārīcī also refers to its source text as Māyā Mārīcī’s Arising, which indicates that these two ritual manuals may derive, at least in part, from the same longer tantra dedicated to the goddess Mārīcī.
i.4塔爾唐仁波切的寧瑪派德格版甘珠爾目錄將《摩利支幻化密續中儀軌之王》分為兩章。然而，經文本身告訴我們，其內容是從一部更大的著作中摘錄的，很可能出現在本文中的兩個章節跋文並不反映《摩利支幻化密續中儀軌之王》本身的結構，而是來自其原始文本的遺跡。《摩利支幻化密續中儀軌之王》及其配套文本《聖摩利支壇城儀軌》（涂號566）都表明它們是從獻給摩利支女神的更大密續中編纂的儀軌指導。本文的標題將此著作稱為《摩利支幻化密續》，而《聖摩利支壇城儀軌》（涂號566）的標題則將其稱為《摩利支幻化密續·一萬二千頌》。《聖摩利支壇城儀軌》的開篇也將其原始文本稱為《摩利支幻化密續》，這表明這兩部儀軌手冊至少在一定程度上可能源自同一部較長的獻給摩利支女神的密續。
i.5Unlike The Mārīcī Dhāraṇī, neither The King of Ritual Manuals from the Tantra of Māyā Mārīcī’s Arising nor The Maṇḍala Rites of Noble Mārīcī contains a translators’ colophon, and neither work appears in either of the royal Tibetan catalogs of translated works. As a result, it is difficult to say with any real precision when these texts were first translated into Tibetan. However, as Lancaster notes, Tian Xizai’s tenth-century translation of the Mārīcīdhāraṇīsūtra (Taishō 1257) contains a translation of The Mārīcī Dhāraṇī as well as both ritual manuals in the cycle on the goddess Mārīcī preserved in the Degé Kangyur. It thus seems possible that all three of the works dedicated to Mārīcī in the Tibetan Kangyurs—The Mārīcī Dhāraṇī, The King of Ritual Manuals from the Tantra of Māyā Mārīcī’s Arising, and The Maṇḍala Rites of Noble Mārīcī—belong to the same later textual tradition of the goddess Mārīcī that was translated into Chinese in the tenth-century. As noted in this English translation, however, the version of The Mārīcī Dhāraṇī described in the opening section of The King of Ritual Manuals from the Tantra of Māyā Mārīcī’s Arising appears to be a slightly different version than the translation preserved in the Kangyur as a standalone text (Toh 564).
i.5與《摩利支陀羅尼》不同，《幻摩利支密續興起之儀軌之王》和《聖摩利支壇城儀軌》都沒有譯者跋文，這兩部著作也沒有出現在任何一部藏文翻譯著作的官方目錄中。因此，很難精確判斷這些文本最初何時被翻譯成藏文。然而，如Lancaster所指出的，天息災在十世紀對《摩利支陀羅尼經》（大正1257）的翻譯中包含了摩利支女神相關文獻循環中的《摩利支陀羅尼》以及兩部儀軌手冊，這些都被保存在德格版甘珠爾中。因此似乎可能的是，藏文甘珠爾中獻給摩利支的三部著作——《摩利支陀羅尼》、《幻摩利支密續興起之儀軌之王》和《聖摩利支壇城儀軌》——都屬於同一傳統的摩利支女神文獻，該傳統在十世紀被譯成中文。然而，如本英譯所注，《幻摩利支密續興起之儀軌之王》開篇部分所述的《摩利支陀羅尼》版本，似乎與保存在甘珠爾中作為獨立文本的翻譯版本（Toh 564）略有不同。
i.6While a relatively large number of Sanskrit witnesses of The Mārīcī Dhāraṇī have survived, there is to our knowledge only one surviving manuscript witness of The King of Ritual Manuals from the Tantra of Māyā Mārīcī’s Arising. This witness is preserved in an unpublished manuscript from Nepal that contains Sanskrit versions of all three works in the cycle of texts in the Degé Kangyur on the goddess Mārīcī. The fact that this witness contains all three texts in the exact order in which they appear in the Degé Kangyur suggests it is related to the textual tradition from which the translations of Toh 564, 565, and 566 were produced. The Sanskrit manuscript unfortunately cuts off at the material corresponding to the middle of The Maṇḍala Rites of Noble Mārīcī (Toh 566). The fragment of scribal colophon that survives notes that the text was copied by one Vajrācārya Ravṛndrabhadra (perhaps a misspelling of Ravīndrabhadra), but it does not indicate when or where the text was copied. The Sanskrit manuscript comes from the private collection of Manavajra Vajrācārya and was microfilmed and cataloged by both the Nepal-German Manuscript Preservation Project (NGMPP) and the International Association for the Study of World Religions (IASWR). The readings in this Sanskrit witness reflect a relatively close relationship to these texts as they are received in the Tibetan Kangyur recensions, and it has proved a valuable resource for this translation.
i.6雖然相對大量的《摩利支陀羅尼》梵文抄本倖存下來，但據我們所知，《密續摩耶摩利支天儀軌之王》僅有一份現存的梵文抄本。這份抄本保存在尼泊爾一份未出版的手稿中，其中包含德格版甘珠爾中摩利支天文獻循環內所有三部著作的梵文版本。該抄本包含所有三部文獻，且順序與其在德格版甘珠爾中出現的順序完全一致，這表明它與用來翻譯《藏譯號碼564、565和566》的文獻傳統有關。梵文抄本不幸在與《聖摩利支天壇城儀軌》（藏譯號碼566）中間部分相應的地方中斷。倖存的抄寫者題記片段記載該文本由一位金剛上師羅夫林德罵陀（或許是羅維德罵陀的誤寫）抄寫，但並未指明抄寫的時間和地點。梵文抄本來自梅那瓦吉羅金剛上師的私人收藏，由尼泊爾德國手稿保護項目（NGMPP）和世界宗教研究國際協會（IASWR）進行了微縮膠卷拍攝和編目。該梵文抄本中的文獻反映了與這些文獻在藏文甘珠爾版本中所接受形式之間的相對密切關係，它已被證明是進行這項翻譯的寶貴資源。
i.7This English translation is based on the Tibetan translation from the Tantra Collection (rgyud ’bum) section in the Degé Kangyur in consultation with the Tibetan translation in the Stok Palace Kangyur and the Comparative Edition (dpe bsdur ma) of the Kangyur. The Tibetan was also checked against the Sanskrit manuscript witness cataloged in the NGMCP microfilm collection under the title Mārīcīkalpa (NGMCP E 1480/9) and the IASWR microfilm collection under the title Mārīcīkalpatantra (MBB II 112). All instances in which the English translation deviates from the reading in the Degé Kangyur in favor of a reading in the Sanskrit witness or another Tibetan witness are noted in the translation.
i.7本英文譯本以德格版甘珠爾密續部分的藏文譯本為基礎，並參照斯托克宮藏本甘珠爾和甘珠爾對校版中的藏文譯本。藏文譯本還與收錄在尼泊爾德國手稿保護項目微縮膠卷檔案中的梵文手稿見證本（編號NGMCP E 1480/9，標題為摩利支天儀軌）和世界宗教研究國際協會微縮膠卷檔案中的梵文手稿見證本（編號MBB II 112，標題為摩利支天儀軌密續）進行核對。英文譯本中所有偏離德格版甘珠爾記載、轉而採用梵文見證本或其他藏文見證本記載的情況，均在譯文中標註說明。