No. 280-A大佛頂首楞嚴經臆說序
Preface to the Informal Commentary on the Śūraṅgama Sūtra
臆說者，為何謂也？予慚膚學，短於見聞，欲見大乘，伸此管見，實乃胷臆之談，甚非通方之論也。私謂法旨淵深，小智豈能彷彿？佛心叵測，三乘尚乃依稀。然則不妨當其所知，而互呈象體；隨方意語，而各說身因。蓋由如來藏海，大小隨望，而飲之者海水，不為深淺；智慧日輪，東西各見，而觀之者日影，何有自他？所以三乘同觀四諦，而大小各證聖乘；十界共秉一音，而聖凡並成利益。實乃得之於心，豈關文字？失亦在我，未必由人。如能因指見月，見月則了知月不在指；聞聲悟道，悟道則便解道本非聲。迷己逐物，開口成非；轉物皈己，拈來盡是。予於讀經之際，默有所知，於義不足，敢折片言。字有誵訛，少伸己意，隨解隨錄，緝以成帙，藏諸私室，未敢呈人。邇來東塔坐夏，持論思益，而諸師等偶見私本，發心願刻止之，不可自魄自揚。倘亦中理，將此用報佛恩，杜撰非通智識，施我懺悔。
What does "speculation" mean? I am but a humble learner, limited in knowledge, and lacking in experience. My desire is to understand the Great Vehicle and share my limited views. Yet this is truly a product of personal conjecture, far from a broad and comprehensive discussion. I privately believe that the profound teachings of the Dharma are beyond the reach of shallow intelligence. The Buddha's mind is unfathomable; even the Three Vehicles only grasp it dimly. Even so, it is not inappropriate for us to express what we understand, presenting images of the truth like the blind men describing an elephant. Using everyday language, we each speak of the body's causes. This is because the ocean of the Tathāgata's storehouse appears differently depending on whether one looks from a large or small perspective, yet those who drink from it find an ocean neither shallow nor deep. The sun of wisdom shines everywhere, yet observers see its rays differently to the east and west. The light itself has no "self" or "other." Thus, the Three Vehicles all contemplate the Four Noble Truths, yet each vehicle realizes the holy path according to its capacity. The Ten Realms all hear the same single voice of the Buddha, yet saints and ordinary beings each receive the benefit appropriate to them. Truly, truth is attained in the mind and has nothing to do with words. If we fail, the fault lies with ourselves, not necessarily with others. If we can follow the finger and see the moon, upon seeing the moon we understand it does not reside in the finger. If we hear a sound and awaken to the path, upon awakening we understand the path is not the sound itself. Deluded, we chase objects and speak wrongly as soon as we open our mouths. But when we turn objects back to the self, whatever we pick up is truth itself.
While reading scripture, I have silently come to understand a little. My understanding is incomplete, yet I dare to offer these few words. Where the text may be erroneous, I have expressed my own humble opinion. As I understood each point, I recorded it. I compiled these notes into a volume and kept them privately, not daring to show anyone. Recently, during the summer retreat at Dongta Temple, I discussed the *Sutra of Resolving Doubts*. Some fellow practitioners happened to see my private notes and earnestly wished to publish them. I could not stop them, nor should I boast about myself. If my words happen to be partly reasonable, I offer them to repay the Buddha's kindness. If my composition is uninformed and fails to convey wisdom, I ask that you grant me your forgiveness.
時大明萬曆四十四年歲在丙辰中秋，嗣曹洞正宗第三十二代古越雲門顯聖寺後學沙門湛然圓澄註并序
The Annotations and Preface to the Sutra by the Humble Monk Zhanran Yuancheng, Thirty-Second Generation Heir to the Caodong School, from the Sacred Monastery in Yunnan at Mount Xian, Gu Yue, Written in the Mid-Autumn Festival of the Bingchen Year, the Forty-Fourth Year of the Wanli Reign of the Great Ming Dynasty.