釋籤緣起序
Preface to the Origins of the Commentary
君山除饉男普門子屬辭
Junshan's Ascetic, Pumenzi, Composed This Text
四教成列，開合之旨，蘊乎其中，十子既往，幽贊之功，在人方絕，惟三轉遂周，一乘載導，經文顯而約，玄記博而深，後進難窺，蒙求尚壅，不遠而復，存乎其時，我哲匠湛然公當之矣。公孩提秀發，志學名成，淵解得於自心，博贍振於先達，無適不可，以虛受人，洎毘壇以至於國清，其從如雲矣。間者島夷作難，海山不寧，徇法之多，仄身巖宇，或謂身危法喪，莫如奉法全身，僶俛遂行，暴露原野，是樂法者請益悅隨，且法實無邊，身則有待，弘敷未暇，籤訪有憑，因籤以釋，思逸功倍，美哉洋洋乎！登門者肯綮未嘗，望涯者恥躬不逮，乘是以訓文，其可廢耶？先德既詳，雖大科不舉，諸生未達，在小疑必疏。凡十卷，不忘於本，以天台命家，善繼其宗，以釋籤順學，信所謂觀象得意、俾昏作明，永代不朽者也。普早歲在塵，後時從道，徒欲擊其大節，獨不愧於心乎！天王越在陜郛之明年甲辰歲紀月貞於相。
The Four Teachings stand in order, their principles of opening and closing contained within. Since the ten great disciples have passed, the subtle guidance they offered has faded among people. Only the Three Turnings of the Dharma Wheel were fully completed, guiding beings with the One Vehicle. The sutra texts are clear yet concise; the profound commentaries are broad and deep. Later learners find them difficult to grasp, and those seeking guidance still face obstacles. Yet the time for revival is not far off—it resides in the present moment. My wise teacher, Master Zhanran, embodies this.
From childhood, Master Zhanran showed exceptional brilliance. His determination in study led to renowned achievement. Profound understanding arose from his own mind, and his vast learning surpassed that of earlier masters. Adaptable in all situations, he received others with humility. From the lecture platform to Guoqing Temple, followers gathered around him like clouds.
In recent times, when island barbarians brought turmoil and the seas and mountains were unsettled, many who upheld the Dharma withdrew to rocky cliffs and remote dwellings. Some said that when the body is in danger and the Dharma is lost, nothing remains but to preserve the Dharma with one’s whole being. With earnest effort, they ventured forth, exposed to the open wilderness. Those who delight in the Dharma sought instruction and followed joyfully.
Yet the Dharma is truly boundless, while the body has its limits. When there was no leisure to expound widely, the method of consulting markers became a reliance. Through these markers, he offered explanations—thoughts flowing freely, effort multiplied. How splendid and vast! Those who entered his gate had never touched the essential point; those gazing from afar felt ashamed their own practice fell short. With this as the basis for teaching, how could such writings be abandoned?
Although earlier virtues have been explained in detail, even major outlines may not be fully presented. When students have not yet understood, even minor doubts must be clarified. In ten volumes, he never forgets the source, naming his lineage after Tiantai. He skillfully continues its tradition, using the *Shi Qian* to accord with learners’ needs. Truly, this is what is called observing the signs to grasp the meaning, turning darkness into light—a legacy that will not decay through the ages.
I, Pu, spent my early years in worldly dust, only later turning to the path. Merely wishing to strike at the great essence, how could I not feel ashamed in my heart? In the second year of the Heavenly King’s retreat in Shanfu, during the jiachen year, the month was recorded as Zhenyu in Xiang.