造像量度經序
烏朱穆秦部落原任公工布查布，深通五明、精習三倚，心珠內含、慧月外照，憫夫世之造像者離宗失迷、程式靡準，三會成咎、淪於極惡，致使如來妙勝末由仰瞻，迺追㡧像之初，宏演胎偶之法，繙譯量度經一卷，手加註釋。積歲既成，請正於余。余惟在昔，釋迦如來為須菩提說《金剛般若波羅蜜經》云「若見諸相非相，即見如來」，又云「發阿耨多羅三藐三菩提心者，於法不說斷滅相」。夫真空冥冥無我無人，一切有為如夢幻泡，尋茲元理蕩蕩難名，斯則神明變化無可究其形容者矣。然而因現相乘種種具足，色身融相如虹斯彰，遍諸大千普示覺利，剎剎塵塵蚩蚩蠢蠢，聞香觸光歡喜無量。自漢以來至於今日，范金鑄形、摶土成像，俾諸眯曚同著隻眼，豈非法界之明燈、果海之寶筏哉！若迺宿根明淨、智慧通流，瞻奉慈雲，大啟正覺，循是有相以窺無相，眼耳鼻舌如如空虛，人我眾生等無障礙，所謂以一莖草化丈六身者，偪塞遍滿隨處湧現，我佛全體於是乎在。譬如得魚，自然忘筌；顧非是筌，魚何緣得？釋經功德亦復如是，余樂其有善因也，為之訂魚亥、薙繁重，更付剞劂流傳四大，庶幾四八莊嚴隨分圓足、八十妙好放大光明，以是因緣齊生忉利云爾。
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.
旹
乾隆十三年歲次戊辰秋七月中元吉日
和碩莊親王愛月居士題并書