Introduction
i.1The Dhāraṇī of Āvaraṇaviṣkambhin begins with homage to the Three Jewels, and then presents two short dhāraṇīs of Āvaraṇaviṣkambhin. It is explained that reciting these dhāraṇīs will purify evil deeds that have been accumulated, result in a pleasant death rather than a painful one, and bring about subsequent rebirth in the heavenly realms.
i.1《障礙破除者陀羅尼》以禮敬三寶開始，隨後呈現了障礙破除者的兩個簡短陀羅尼。經文解釋了誦持這些陀羅尼將能淨化所積累的惡業，使人經歷安樂死而非痛苦死亡，並帶來隨後往生天界的果報。
i.2Āvaraṇaviṣkambhin is referred to in this short text as both a buddha and a bodhisattva. As a bodhisattva, he is generally associated with the removal of obscuration and evil deeds. He is also one of eight bodhisattvas who appear together in texts from the Guhyasamāja corpus and are referred to as a group in later Tibetan tradition as the “eight close sons” (nye ba’i sras brgyad) of the Buddha Śākyamuni.
i.2障礙破除者在這部短經中既被稱為佛陀，也被稱為菩薩。作為菩薩，他通常與遮障和惡業的清除有關。他也是八位菩薩之一，這八位菩薩在密集經教集中一起出現，在後來的西藏傳統中被稱為釋迦牟尼佛的「八位親近之子」。
i.3The present text is included in the Compendium of Dhāraṇīs section of the Degé Kangyur and other Tshalpa lineage Kangyurs that have a separate dhāraṇī section. In the Tshalpa lineage Kangyurs that do not contain a dhāraṇī section, it is placed in the Tantra section. However, it is not included in any Thempangma lineage Kangyurs. In fact, this text is one of only twelve works from the Compendium of Dhāraṇīs section of the Kangyurs that is not duplicated in other sections, either as a sūtra or a tantra. Like the few other texts in this unique category, the present work may have been included in some Kangyurs specifically due to its being part of an earlier collection of dhāraṇīs and associated ritual texts, which was later incorporated into the Compendium of Dhāraṇīs. These collections, known in Sanskrit as dhāraṇīsaṃgraha, appear in South Asia as well as in Tibet—including at Dunhuang—and as extracanonical Tibetan dhāraṇī collections.
i.3本文被收錄在德格甘珠爾及其他擦巴傳承甘珠爾中具有獨立陀羅尼部分的陀羅尼集部分。在沒有陀羅尼部分的擦巴傳承甘珠爾中，它被放置在密續部。然而，它並未被收錄在任何貼巴傳承甘珠爾中。事實上，本文是甘珠爾陀羅尼集部分中只有十二部著作之一，未在其他部分重複出現，無論是作為經還是密續。與這個獨特類別中的其他少數文獻一樣，本著作可能因為是較早陀羅尼及相關儀軌集合的一部分而被收錄在某些甘珠爾中，該集合後來被併入陀羅尼集。這些在梵文中稱為陀羅尼集的集合，在南亞及西藏都出現過——包括在敦煌——並作為非正典藏的藏傳陀羅尼集合。
i.4The text lacks a translator’s colophon, so we do not know when it was translated into Tibetan. It does not appear in any of the imperial catalogs, nor among the Dunhuang manuscripts. It also does not appear to be extant in Sanskrit, nor to have been translated into Chinese.
i.4這部經文缺少譯者的題記，所以我們不知道它何時被翻譯成藏文。它沒有出現在任何皇帝編撰的目錄中，也未見於敦煌手稿。它似乎也不存在於梵文版本，也沒有被翻譯成中文。
i.5The present English translation of The Dhāraṇī of Āvaraṇaviṣkambhin was made on the basis of the Degé Kangyur recension of the work, with additional reference to the notes from the Comparative Edition (dpe bsdur ma). The text is stable across all recensions consulted. The dhāraṇīs proper are transcribed exactly as they appear in the Degé recension of the text.
i.5本英文翻譯是根據德格甘珠爾版本的《障礙破除者陀羅尼》製作的，並參考了對勘版（dpe bsdur ma）的註釋。該文本在所有查閱的版本中保持一致。陀羅尼本身按照德格版本的原文逐字抄錄。