Introduction

i.1One Hundred and Eight Names of Mañjuśrī belongs to a class of texts praising a select deity through a series of one hundred and eight names, or epithets, each conveying a distinctive feature of the deity’s appearance, realization, or activity as supreme teacher. This class is also closely related to a number of texts, each likewise focused on a specific deity, that combine dhāraṇī with a praise of one hundred and eight names.

i.1《文殊菩薩一百零八名讚》屬於一類讚頌特定本尊的文獻，通過一百零八個名號或讚稱來讚美該本尊，每個名號都傳達了本尊作為最高導師的獨特面貌、證悟或事業。這一類文獻也與其他許多文獻密切相關，這些文獻同樣針對特定本尊，將陀羅尼與一百零八名號的讚頌結合在一起。

i.2The text begins with an homage to Mañjuśrī and then immediately commences the praise, which consists of one hundred and eight epithets that are very diverse in style and substance. Mañjuśrī is variously identified with the five elements, the king of nāgas, the gods of water and wealth, the gods of Vedic origin, and with a range of heavenly bodies. The text describes Mañjuśrī’s agency in terms of his ascetic activities (“practicing the ascetic discipline of wearing dreadlocks and muñja”), his prowess in debate (“defeater of opponents”), his sublimity as a teacher of the path to liberation (“ardent in devotion to emptiness”), and more.

i.2本文以向文殊菩薩禮敬開始，隨後立即進行讚頌，讚頌內容包含一百零八個極具多樣性的名號與稱號。文殊菩薩被賦予各種身份認同，包括五大元素、龍王、水神與財神、婆羅門起源的諸神，以及各種天體。本文透過文殊菩薩的各種活動來描述他的作用，包括他的苦行實踐（「修持穿著絡腮鬍和穆奴草的苦行紀律」）、他在辯論中的卓越能力（「戰勝對手者」）、他作為解脫道教師的崇高地位（「對空性的虔誠熱忱」），以及其他方面。

i.3The names having been enumerated, Mañjuśrī speaks the mantra oṃ vākyedaṃ namaḥ svāhā, and the text concludes with a brief description of the benefits of retaining, reciting, and recollecting the names throughout one’s life, especially at the time of death.

i.3當這些名號被列舉完成後，文殊菩薩誦唸咒語「嗡瓦吉耶當那摩斯瓦哈」，經文最後以簡短的描述作為結尾，說明在整個人生中保持、誦唸和憶念這些名號所帶來的利益，特別是在臨終時刻的益處。

i.4The Tibetan translation lacks a colophon with information about the history of its transmission or translation into Tibetan, and a Sanskrit manuscript does not appear to be extant. The text’s inclusion in the Phangthangma and Denkarma imperial catalogs indicates that it was translated into Tibetan no later than the early ninth century.

i.4藏文版本缺少關於其在西藏傳承歷史或翻譯歷史的後記，現存也找不到梵文原稿。該文本被收錄在《彭唐瑪》和《鄧噶瑪》帝王目錄中，說明它被翻譯成藏文的時間不晚於九世紀初期。

i.5The text’s transliteration in Chinese, appearing in the Taishō, is attributed to Fatian (d. ca. 1001 ce). Whereas the Tibetan translators chose to translate the names into Tibetan, it seems that here, as in the case of dhāraṇī texts such as One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His Dhāraṇī-Mantra (Toh 639), the Chinese translators preferred to preserve the phonetics of Sanskrit names through transliteration, rather than to translate them into Chinese.

i.5收錄在《大正藏》中的漢文音譯本歸屬於法天（卒於約西元1001年）。藏文譯者選擇將這些名號翻譯成藏文，而在此處以及陀羅尼類文獻如《妙吉祥菩薩一百八名經咒》（Toh 639）的例子中，漢文譯者似乎傾向於通過音譯來保留梵文名號的音韻，而不是將其翻譯成漢文。

i.6This English translation is based on the Degé Kangyur version of One Hundred and Eight Names of Mañjuśrī, in consultation with the variant readings recorded in the Comparative Edition (Tib. dpe bsdur ma) and the Phukdrak (phug brag) Kangyur version of the text. All major divergences are recorded in the notes. We also consulted Ryūjō Kambayashi’s restoration of the Sanskrit text, which is indicated in our notes by the abbreviation Ko.

i.6本英文譯本以德格版藏文大藏經中的《文殊菩薩一百零八名》為基礎，參考了對勘版（藏文：dpe bsdur ma）和布達拉版藏文大藏經中該文本的異讀記錄。所有重要的差異都在註釋中記錄。我們也參考了神部隆象的梵文文本復原本，在我們的註釋中以縮寫「Ko」表示。

i.7There is no indication in the source texts as to how the individual names are to be numbered or counted. The names appear in close sequence within each verse, and it is often unclear how they are to be separated. We have therefore not attempted to number them, but rather endeavored to represent in the translation each individual line in the Tibetan. We have also treated the individual names as epithets rather than proper names and therefore not attempted to capitalize them.

i.7源文本中沒有任何跡象表明這些個別的名號應該如何編號或計數。這些名號在每句經文中緊密相連，往往不清楚它們應該如何分開。因此，我們沒有試圖給它們編號，而是努力在翻譯中逐一呈現藏文中的每一行。我們也將這些個別的名號視為修飾語而非專有名詞，因此沒有試圖將它們大寫。