阿彌陀經疏 1.31

1.31

往生教觀，真攝心成道之要術也。而小本彌陀不特時所宗尚秦譯，且造疏立章者眾生，有以六方佛已去為流通分。雖近古甞闢之，晚學又乃承用。不遇指南，何從正轍？唐初海東曉法師，不唯以佛說此經已下為流通分，且以執持名號為助因，此尤超然拔萃於諸疏之上。予獲是本，喜不自勝，俟他日刻諸梓與天下共之，則使浪斷經科、臆判正助者，當北面歛衽俯伏而抱愧焉。時慶元四年五月既望，霅川烏戌比丘宗相題跋。

The doctrine and contemplation of rebirth are truly the essential technique for gathering the mind and achieving the Way. Yet with the shorter *Amitābha [Sūtra]*, not only did people at that time uphold Kumārajīva's translation, but many who composed commentaries and established divisions took [the section] from the Buddhas of the six directions onward as the transmission section. Although in recent antiquity someone once refuted this, later scholars still followed and adopted it. Without meeting a guiding compass, how could one follow the correct track? In the early Tang, Master Wonhyo of the Eastern Sea not only took [the passage] from 'The Buddha spoke this sūtra' downward as the transmission section, but also took upholding the name as an auxiliary cause; this was especially preeminent and outstanding above all other commentaries. Having obtained this edition, I was overjoyed beyond measure. Waiting for a future day to carve it on wooden blocks and share it with the world, those who rashly segmented the sūtra or conjectured divisions of primary and auxiliary causes will surely face north, adjust their robes, bow down, and hold their shame. In the fourth year of Qingyuan, fifth month, the day after the full moon, colophon inscribed by the monk Zongxiang of Wuxu in Zhachuan.