Originally, Gonggong Buchabu of the Ujumchin tribe was deeply versed in the five sciences and proficient in the three vehicles. With a jewel-like heart within and the moon of wisdom shining outward, he took pity on those in the world who create images yet stray from the essence and lose their way, with standards becoming disordered, leading to threefold faults and sinking into extreme evil. This prevented the wondrous excellence of the Tathāgata from being beheld. Thus, he traced back to the origins of image-making, extensively expounded the methods of creating sacred forms, translated the "Sūtra of Measurements" in one volume, and personally added annotations. After years of work, he completed it and sought my review.

I recall that in the past, Śākyamuni Tathāgata, speaking to Subhūti in the "Vajracchedikā Prajñāpāramitā Sūtra," said: "If one sees all forms as non-forms, then one sees the Tathāgata." He also said: "Those who aspire to attain anuttarā-samyak-saṃbodhi should not speak of the annihilation of forms." True emptiness is profound and boundless, without self or others; all conditioned phenomena are like dreams, illusions, bubbles, and shadows. Following this fundamental principle, vast and nameless, the divine transformations are beyond description. Yet, through manifested forms, all aspects are fully expressed. The radiant form-body shines like a rainbow, pervading the great chiliocosm, universally revealing awakening and benefit. In every land and every particle, among all sentient beings, those who hear its fragrance or touch its light experience immeasurable joy.

From the Han dynasty to the present day, casting metal and molding clay to create images have allowed the confused to open their eyes. Is this not the bright lamp of the Dharma realm and the precious raft across the ocean of fruition? If one’s roots are pure and wisdom flows freely, gazing upon the compassionate clouds greatly opens true awakening. Through these forms, one glimpses the formless; eyes, ears, nose, and tongue are empty as space; self, others, and all beings are without obstruction. As it is said: "With a single blade of grass, one manifests a sixteen-foot body." Everywhere, in all places, the complete body of the Buddha appears. Just as one forgets the trap once the fish is caught, yet without the trap, how could the fish be obtained? The merit of explaining the sūtra is likewise.

I rejoice in his wholesome causes and have corrected errors, removed redundancies, and arranged for its carving and dissemination throughout the four directions. May the thirty-two marks of excellence be fully perfected according to capacity, and the eighty minor characteristics radiate great light. Through this cause and condition, may all beings be reborn in the Trāyastriṃśa heaven.