Introduction

i.1The Yaśovatī Dhāraṇī is a collection of six dhāraṇīs that are recited to cure and protect oneself from various illnesses, avert the influence of demonic beings, and, in one case, to revive the recently deceased. The first five dhāraṇīs open with a verse of homage to the Three Jewels and the bodhisattva Avalokiteśvara, and the sixth begins with an homage to the Three Jewels, Avalokiteśvara, and the bodhisattva Vajrapāṇi. The text does not include any introductory material concerning the occasion when it was first taught, the audience present for the teaching, or the individual who gave the teaching. It also contains no information on the identity of Yaśovatī (Tib. grags ldan ma), and it is not clear if this name refers to a goddess, to the dhāraṇī itself, or to both.

i.1《聲名陀羅尼》是由六個陀羅尼組成的集合，這些陀羅尼被誦持用來治癒和保護自己免受各種疾病的困擾，阻止邪魔的影響，以及在一個情況下用來救活剛去世的人。前五個陀羅尼以對三寶和菩薩觀自在的敬禮偈開始，第六個則以對三寶、觀自在菩薩和菩薩金剛手的敬禮開始。本文沒有包含任何關於首次教導時的場合、當時聞法的聽眾或給予教導者身份的介紹性內容。它也不包含關於聲名女神（藏文：grags ldan ma）身份的任何資訊，尚不清楚這個名字是指一位女神、陀羅尼本身，還是指兩者。

i.2There are numerous figures in the Kangyur and Tengyur with the name Yaśovatī or with a name approximating or synonymous to Yaśovatī . A goddess (or goddesses) by the name grags ldan ma appears in The Root Manual of the Rites of Mañjuśrī, The Tantra of the Complete Enlightenment of Vairocana, The Root Manual for the Rites of the Blessed Noble Tārā, The Great Upholder of the Secret Mantra, The Tantra of Subhāhu’s Questions, and The Section on Propitiation Rituals [in The Great Tantra, Susiddhikara]. A goddess (or goddesses) with the name grags ldan ma also appears in the Tengyur among the maṇḍala retinues of the deities Heruka and Cakrasaṃvara, as well as in Gayādhara’s Instructions on the Arising of Gnosis. None of the passages in the Kangyur and Tengyur that mention a goddess named grags ldan ma, however, provide any description or broader information about this goddess, or any indication that she is at all related to the Yaśovatī associated with this dhāraṇī. As a result, the identity of Yaśovatī who appears in the title of this dhāraṇī remains uncertain.

i.2在甘珠爾和丹珠爾中，有許多名叫聲名（藏文：grags ldan ma）或名稱接近或同義於聲名的人物。在《文殊菩薩儀軌根本論》、《毗盧遮那佛圓滿證悟密續》、《尊勝綠度母儀軌根本論》、《秘密咒語偉大護持者》、《蘇跋呼提問密續》以及《大密續·成就速疾儀軌·祈請儀式篇》中，都出現了名叫聲名的女神（或多位女神）。在丹珠爾中，名叫聲名的女神（或多位女神）也出現在黑魔天和時輪金剛等本尊的壇城眷屬中，以及在迦耶陀羅的《證悟智慧生起教導》中。然而，甘珠爾和丹珠爾中所有提及名叫聲名的女神的段落，都沒有提供任何關於這位女神的描述或更廣泛的信息，也沒有任何跡象表明她與該陀羅尼所關聯的聲名女神有任何關聯。因此，出現在該陀羅尼標題中的聲名女神的身份仍然不確定。

i.3There are no extant Sanskrit witnesses of The Yaśovatī Dhāraṇī and the text does not appear to have been translated into Chinese. It is not included in either of the imperial Tibetan catalogs of translated works, and the text does not contain a translator’s colophon. Thus, there is also no clear data on when and under what circumstances this dhāraṇī was translated into Tibetan.

i.3《聲名陀羅尼》沒有現存的梵文版本，該文本也沒有被翻譯成漢文。它不被收錄在任何一部皇帝編纂的藏文譯著目錄中，該文本也不含有譯者的跋文。因此，關於這部陀羅尼何時以及在什麼情況下被翻譯成藏文，也沒有明確的記載。

i.4This translation was prepared on the basis of The Yaśovatī Dhāraṇī contained in the Degé Kangyur in both the Tantra Collection (rgyud ’bum) and the Compendium of Dhāraṇīs (gzungs ’dus) in consultation with the versions from the Stok Palace and the Comparative Edition (dpe bsdur ma) of the Kangyur.

i.4本翻譯基於德格版甘珠爾中《聲名陀羅尼》的版本而製作，包括密續部分（rgyud 'bum）和陀羅尼匯編（gzungs 'dus），並參考斯托克宮版本和甘珠爾對勘版（dpe bsdur ma）。