Introduction

i.1The Dhāraṇī of Vajrabhairava is a short text presenting a series of “vajra statements” followed by a dhāraṇī, both in transliterated Sanskrit, and instructions for the rites associated with the dhāraṇī. The series of vajra statements is generalized as being “for the accomplishment of all aims,” and the dhāraṇī targets a range of specialized ritual applications, from repelling enemy armies to protecting liquor from spoilage. Vajrabhairava’s name appears in the text’s title, in the dhāraṇī itself, and in the colophon, where he is identified as the speaker of the dhāraṇī. The colophon also states that this dhāraṇī is “the supreme dhāraṇī endowed with the seven protective acts” and “the most extraordinary yoga.”

i.1《金剛怖畏陀羅尼》是一部篇幅簡短的文本，呈現一系列「金剛宣言」，隨後是一個陀羅尼，兩者均以音譯梵文呈現，並附有與該陀羅尼相關儀式的說明。金剛宣言系列被概括為「成就一切目標」，該陀羅尼針對多種專門的儀式應用，從擊退敵軍到保護酒類不變質。金剛怖畏的名字出現在文本的標題中、陀羅尼本身中，以及文末記載中，他在文末記載中被認定為該陀羅尼的宣說者。文末記載還說明這個陀羅尼是「具足七種保護作用的至高陀羅尼」以及「最殊勝的瑜伽」。

i.2A Sanskrit version of the text is to our knowledge no longer extant, and there are no associated commentaries in the Tengyur. The first part of the dhāraṇī appears as a portion of a larger mantra in the tantra Orderly Arrangement of the Three Commitments (Trisamayavyūha, Toh 502).

i.2據我們所知，該文本的梵文版本已不復存在，丹珠爾中也沒有相關的注疏。這個陀羅尼的第一部分作為更大咒語的一部分出現在密續《三昧耶莊嚴經》（藏文編號502）中。

i.3The Phangthangma imperial catalog lists a text in twenty-two ślokas called The Dhāraṇī of Vajrabhairava, while the Denkarma contains a text, likewise in twenty-two ślokas, called The Essence Mantra of Vajrabhairava. These different entries probably refer to the same text, but it is uncertain whether they refer to the text presented in translation here. If they are the same, the two texts mentioned in the royal catalogs would have to be an earlier version, since the colophon to The Dhāraṇī of Vajrabhairava, which we have translated here, mentions that the Tibetan translation was produced by the eleventh-century Indian translator and lineage holder Amoghavajra and the Tibetan monk Kyo Öjung. Amoghavajra was instrumental in the introduction of tantric practices such as those associated with Vajrabhairava (Yamāntaka). Kyo Öjung is likely the eleventh-century Tibetan Kyo Lotsawa, who was an important figure in the transmission of those practices and whose lineage has been transmitted within the Sakya school down to the present day.

i.3方廣大莊嚴目錄中記載了一部二十二頌文的《金剛怖畏陀羅尼》，丹喀目錄中也記載了一部同樣是二十二頌文的《金剛怖畏精要咒語》。這些不同的記載可能指的是同一部典籍，但它們是否指的是這裡翻譯的文本仍然不確定。如果它們是同一部典籍，那麼皇家目錄中提到的這兩部經文應該是較早的版本，因為我們在這裡翻譯的《金剛怖畏陀羅尼》的跋文中提到，藏文譯本是由十一世紀的印度譯者和傳承持有者不空金剛及藏族僧人僑·鄔瑜共同譯出的。不空金剛在引入與金剛怖畏（閻摩敵）相關的密續修持方面發揮了重要作用。僑·鄔瑜很可能就是十一世紀的藏族人僑·洛札瓦，他是這些修持傳承的重要傳播者，他的傳承世系一直延續到今天的薩迦派。

i.4This English translation is based on the Degé Kangyur version of the text found in the Tantra section (Toh 605), in consultation with the variant readings recorded in the Comparative Edition (dpe bsdur ma) and the Stok Palace version. In addition, we have compared Toh 605 to Toh 956, its reiteration within the Dhāraṇī section of the Degé Kangyur.

i.4本英文翻譯以德格版甘珠爾密續部分（編號605）的文本為基礎，參考了《對校版》（dpe bsdur ma）所記錄的異文，以及斯托克宮版本的相關內容。此外，我們將編號605與同一德格版甘珠爾陀羅尼部分中的重述版本編號956進行了比較。