No. 411-A刻觀經義疏正觀記序
Preface to the Correct Contemplation Commentary on the Contemplation Sutra
靈芝大智祖師，當五百運興於趙宋，博究諸家，以律為宗，體法華圓意以弘揚四分，令終南家法十倍明晶，厥功厥德為天下學者之所仰止，所謂宋僧一狐之腋，非苟讚矣。弘律之外，以淨土業自行化他，故十六觀、小阿彌陀並著義疏，較之諸師非無同異，蓋各要逗機，不得不然也。其繼述者亦皆偉人，而惟拙菴度律師稱為特拔，嘗翼正觀記於觀經疏，聞持記於彌陀疏。聞持久傳此方，而正觀尚未流行，學者憾焉。天台山有德王院主大雲潤法師，亦其門秀者也，頃於濃之長瀧寺經庫得此書本，乃圖剞劂，廣其流傳，於是徵序於余。余雖鄙拙無文，亦至喜此書久隱復顯，豈得固辭哉？學者由記達疏，因疏通經，教以立行，事能稱理，超聖凡於當念，泯淨穢於一心，則生前不慚為鶖峰支屬，死後無謬於蓮國往生矣。是為序。
The Great Wise Patriarch Lingzhi flourished during the Five Hundred Fortunes of the Song Dynasty. He extensively studied the teachings of various schools, taking the Vinaya as his foundation, and embodied the perfect meaning of the Lotus Sutra to propagate the Four-Part Vinaya. Through his efforts, the lineage methods of Zhongnan became tenfold clearer and brighter. His merits and virtues were revered by scholars throughout the land, earning him the praise as "the precious fox-fur of Song Dynasty monks"—no empty compliment indeed.
Beyond propagating the Vinaya, he practiced and taught the Pure Land path for self-cultivation and guiding others. Thus, he composed commentaries on the Sixteen Contemplations and the Smaller Amitabha Sutra, which, compared with other masters, showed both similarities and differences—each tailored to suit the capacities of learners, as circumstances required.
His successors were also remarkable figures, among whom the Vinaya Master Du of Zhuoch'an was particularly outstanding. He once supplemented the "Record of Correct Contemplation" to the commentary on the Contemplation Sutra and the "Record of Hearing and Upholding" to the commentary on the Amitabha Sutra. While the "Record of Hearing and Upholding" has long been transmitted in our land, the "Record of Correct Contemplation" has not yet circulated widely, much to the regret of scholars.
The Dharma Master Dayun Run, abbot of Dewang Temple on Mount Tiantai, is also an outstanding disciple of this lineage. Recently, while at the scripture repository of Nagataki Temple in Nong, he obtained a copy of this text and arranged for its carving and printing to ensure its widespread circulation. He then requested a preface from me.
Though I am unrefined and lacking in literary skill, I am overjoyed that this long-hidden text has now reappeared. How could I stubbornly refuse? May scholars, through the records, reach the commentaries; through the commentaries, understand the sutras; and through the teachings, establish their practice. When actions align with principle, transcending sage and ordinary in a single thought, and merging purity and impurity in one mind, then in life they will not be ashamed to belong to the lineage of Vulture Peak, and in death they will not err in their rebirth in the Lotus Land. This is the preface.
旹寶永己丑六年仲春既望
In the sixth year of the Hōei era, on the sixteenth day of the second month.
東湖安養精舍後學比丘慧淑熏盥和南題No. 411
The Disciple Huishu, a humble monk of the Donghu Anyang Hermitage, reverently presents this with bowed head. No. 411.
靈芝觀經義疏正觀記卷上(并序)
Commentary on the Correct Contemplation of the Meaning of the Lingzhi Guan Jing, Volume One
四明龍山足菴沙門 戒度 述