Introduction

i.1In Describing the Benefits of Producing Representations of the Thus-Gone One, the Buddha Śākyamuni is residing in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, when a large number of monks gather nearby and begin discussing how one should respond when asked about the karmic benefits accrued by creating representations of the Buddha. They approach the Buddha for guidance, and the Buddha explains the five kinds of benefits that such virtuous deeds bring. First, he elaborates on the excellent life circumstances such as happiness and fame that they will experience. Second, he details the characteristics of physical beauty that they will gain. Third, he lists the kinds of wealth they will accrue. Fourth, he states that the donor will become a universal emperor enjoying all the advantages of that position. Fifth, he explains that the donor will be reborn among the gods and enjoy all divine distinctions. The sūtra then concludes with the monks rejoicing and praising the Buddha.

i.1《留如來影像利益正說法門經》中，釋迦牟尼佛住在舍衛城的祇樹給孤獨園。許多比丘聚集在一起，開始討論當被問及製作如來形像所獲得的業果利益時，應該如何回答。他們前去請教佛陀，佛陀為他們講解了製作如來形像這種善行所帶來的五種利益。首先，佛陀詳細說明了施主將會經歷的殊勝生活條件，例如樂和名聲。其次，佛陀描述了他們將獲得的身體美貌的特徵。第三，佛陀列舉了他們將積累的寶藏種類。第四，佛陀說明施主將成為轉輪王，享受那個身份的所有優勢。第五，佛陀解釋施主將在天界中轉生，並享受所有天界的殊勝之處。經文最後以比丘們歡喜讚歎佛陀作為結尾。

i.2This English translation is based on the Tibetan version in the Degé Kangyur in consultation with the variant readings recorded in the Comparative Edition (dpe bsdur ma) Kangyur. There is to our knowledge no extant Sanskrit version of this sūtra. The colophon to the Tibetan translation states that it was translated by the Indian preceptor Dharmākara, the translator Bandé Yeshé Nyingpo, and the chief editor Bandé Paltsek. As for the date of the Tibetan translation, the text’s inclusion in the Denkarma and Phangthangma imperial catalogs confirms its provenance in the late eighth or early ninth century.

i.2本英文翻譯以德格版大藏經藏文版本為基礎，並參考了對比版大藏經中所記載的異文。據我們所知，此經沒有現存的梵文版本。藏文翻譯的尾記表明，該譯本由印度法師法友、譯者班智達耶謝寧波和主編班智達帕爾措克共同翻譯完成。關於藏文翻譯的時代，該文本被收入丹噶目錄和布頓版目錄中，這證實了其出處在八世紀末或九世紀初。

i.3A Chinese version of this text is also extant with the title Zuofoxingxiang jing 作佛形像. While its translator is unknown and its date is uncertain, it is mentioned in the Dongjin lu 東晉錄 (Record of the Eastern Jin, 317–420 ᴄᴇ). It is also referenced in the Houhanshu 後漢書 (Book of the Later Han), which is the official dynastic history of the Later Han dynasty 後漢 (25–220 ᴄᴇ) written by Fan Ye 范曄 (398–445). This indicates that the Chinese translation was completed sometime before the late fourth or early fifth century.

i.3現存還有一個漢文版本，題名為《作佛形像經》。雖然譯者不詳，年代也不確定，但在《東晉錄》（東晉，317–420 年）中有所提及。同時在《後漢書》中也有記載，《後漢書》是後漢王朝（25–220 年）的官方史書，由范曄（398–445）撰寫。這表明該漢文譯本在第四世紀晚期或第五世紀早期之前就已完成。

i.4A Mongolian translation of the text is also available in different versions of the Mongolian Buddhist canon, which is based on the Tibetan.

i.4該文本的蒙古文譯本也存在於蒙古佛教大藏經的不同版本中，這些版本是以藏文版本為基礎的。

i.5There is, to our knowledge, no previous English translation of the text to date, nor any translation into any other European language.

i.5據我們所知，到目前為止還沒有這部經文的英文翻譯版本，也沒有任何歐洲語言的翻譯版本。