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大正藏第 48 册 No. 2010 信心铭 No. 2010 信心铭 至道无难 唯嫌拣择 但莫憎爱 洞然明白 毫厘有差 天地悬隔 欲得现前 莫存顺逆 违顺相争 是为心病 不识玄旨 徒劳念静 圆同太虚 无欠无余 良由取舍 所以不如 莫逐有缘 勿住空忍 一种平怀 泯然自尽 止动归止 止更弥动 唯滞两边 宁知一种 一种不通 两处失功 遣有没有 从空背空 多言多虑 转不相应 绝言绝虑 无处不通 归根得旨 随照失宗 须臾返照 胜却前空 前空转变 皆由妄见 不用求真 唯须息见 二见不住 慎勿追寻 才有是非 纷然失心 二由一有 一亦莫守 一心不生 万法无咎 无咎无法 不生不心 能随境灭 境逐能沈 境由能境 能由境能 欲知两段 元是一空 一空同两 齐含万像 不见精粗 宁有偏党 大道体宽 无易无难 小见狐疑 转急转迟 执之失度 心入邪路 放之自然 体无去住 任性合道 逍遥绝恼 系念乖真 沈惛不好 不好劳神 何用疏亲 欲趣一乘 勿恶六尘 现代汉语译本 《信心铭》 至高的道并不难，只是在于有所选择和偏好。只要不憎恨也不偏爱，一切就会洞然明白。即使有毫厘的差别，也会像天地一样悬隔。 想要真理显现在眼前，就不要执着于顺境或逆境。违背和顺从相互争执，这就是心病。不认识玄妙的宗旨，徒劳地追求念头的止息。 圆满如同广阔的虚空，没有欠缺也没有剩余。正是由于有所取舍，所以才不如本来的状态。不要追逐有为的因缘，不要安住在空无的忍耐中。 用一种平等的心怀，使一切自然消泯。停止动念最终归于止息，但如果执着于止息，反而会更加动念。只是停留在对立的两边，怎么能明白那唯一的真理？ 如果唯一的真理不能通达，那么在两边都会失去效用。去除有和没有的观念，从空的角度背离空。说得越多，思虑越多，反而越不相应。 断绝言语，断绝思虑，那么无处不通达。回归根本就能领悟宗旨，随逐外在的照用就会失去根本。稍微反观自照，胜过之前的空无。 之前的空无发生转变，都是由于虚妄的见解。不用向外寻求真理，只需要止息虚妄的见解。两种对立的见解都不要执着，千万不要去追寻。 只要有了是非的念头，就会纷乱而失去本心。两种对立的观念由唯一的真理而产生，但连唯一的真理也不要执着。当一心不生起时，万法就没有过错。 没有过错，也就没有所谓的法。没有生起，也就没有所谓的心。如果心能随着外境而消灭，外境也会随着能见的心而沉寂。外境依赖于能见的心，能见的心依赖于外境。 想要了解这两段的道理，原本就是空。这唯一的空等同于两者，齐备地包含万象。如果不见精细和粗糙的分别，哪里会有偏颇和党私呢？ 大道的本体宽广，没有容易也没有困难。小见识的人心生狐疑，反而越着急越迟缓。执着于它就会失去尺度，心就会进入邪路。 放任自然，本体没有来去。顺任本性就与道相合，逍遥自在，断绝烦恼。系缚念头就会违背真理，沉迷昏昧也不好。 不好又会劳神，又何必去区分疏远和亲近呢？想要趋向唯一的佛乘，就不要厌恶六尘（色、声、香、味、触、法）。
English
English version The Inscription on Faith The Great Way is not difficult; it only avoids picking and choosing. Just cease to hate and love, and it will be clear of itself. If you wish to see the truth, then hold no opinions for or against anything. To set up what you like against what you dislike is the disease of the mind. When the deep meaning of things is not understood, the mind's essential peace is disturbed to no avail. Perfect and complete like vast space, it has nothing wanting, nothing superfluous. It is indeed because of our grasping and rejecting that we do not know its true nature. Do not pursue outer entanglements; do not dwell in the dualistic view. Simply avoid liking and disliking, and everything will be clear. Try to stop activity to find rest, but the more you strive, the further you stray. Only by letting go of both extremes can you know the One. When the One is not understood, there is failure in both activity and stillness. Denying the reality of things is to miss their real nature; asserting the emptiness of things is to miss their real nature. The more you talk and think about it, the further astray you wander from the truth. Cease talking and thinking, and there is nothing you will not be able to know. Return to the root and you will find the meaning; pursue external appearances and you will lose the root. The moment you turn inward and reflect, you transcend the emptiness of appearances. Changes that occur in the empty world all appear real because of ignorance. Do not search for the truth; only cease to cherish opinions. Abide not with dual views; carefully avoid pursuing them. The slightest trace of 'right' and 'wrong,' and the Mind is thrown into confusion. The two exist because of the One, but hold not even to this One. When the mind is at one with the One, nothing is impossible. When the One is not understood, two possibilities arise. The One embraces all things, but is attached to by none. When the mind is at peace, the world is at peace. All comes from delusion. Stop discriminating and judging, and the world is as it is. When subjective thought is not disturbed, the objective world ceases to be a problem. When the objective world ceases to be a problem, subjective thought comes to an end. Things are real because of the subject; the subject is real because of things. Understand the relativity of these two, and the basic reality is revealed: the unity of emptiness. In this unity, both subject and object disappear. There is no room for words, for in it every affirmation is absolutely true. The Way is perfect like vast space, with nothing wanting, nothing superfluous. It is indeed because of our choosing to accept or reject that we do not see the true nature of things. Be not engaged in the pursuit of outer things, and abide not in the dualistic view. Be not concerned with right and wrong; simply see the reality of things. The Great Way is all-embracing; it is neither easy nor difficult. Those with limited views are fearful and irresolute. The faster they hurry, the slower they go, and clinging cannot be limited; even to be attached to the idea of enlightenment is to go astray. Just let things be in their own way, and there will be neither coming nor going. Accord with your nature, in simplicity, and you will find yourself free of sorrow. When thought is in bondage, the truth is hidden, for everything is murky and unclear. Practice is not essential, for the truth is ever present. Cease clinging to dualities, and all things are as they are. There is neither separation nor union, for all is one. Only avoid choosing, and you will see the truth. To be attached to the idea of non-attachment is to go astray. Simply rest in the suchness of things, and there is nothing more to seek. To move in non-duality, there is no place that is not perfect. Have faith in the heart that is non-dual, and all things are as they are. When things are seen in their suchness, the self vanishes. There is no comparison, no analogy, for in this condition, there is nothing that is not perfect. Have faith in the heart that is non-dual, and all things are as they are. To this very moment is nowhere else. When faith is absolute, there is no room for doubt. The mind is non-dual, for the non-dual mind is the Mind. -------------------------------------------------------------------------------- 六尘不恶 还同正觉 智者无为 愚人自缚 法无异法 妄自爱着 将心用心 岂非大错 迷生寂乱 悟无好恶 一切二边 妄自斟酌 梦幻空华 何劳把捉 得失是非 一时放却 眼若不眠 诸梦自除 心若不异 万法一如 一如体玄 兀尔忘缘 万法齐观 归复自然 泯其所以 不可方比 止动无动 动止无止 两既不成 一何有尔 究竟穷极 不存轨则 启心平等 所作俱息 狐疑尽净 正信调直 一切不留 无可记忆 虚明自然 不劳心力 非思量处 识情难测 真如法界 无他无自 要急相应 唯言不二 不二皆同 无不包容 十方智者 皆入此宗
Chinese
宗非促延(一念万年万年一念) 无在不在 十方目前 极小同大 妄绝境界 极大同小 不见边表 有即是无 无即是有 若不如是 必不须守 一即一切 一切即一 但能如是 何虑不毕 信心不二 不二信心 言语道断 非去来今 信心铭之终 现代汉语译本 六尘（色、声、香、味、触、法）本无所谓好坏，它们与真正的觉悟并无不同。 有智慧的人顺其自然，不强求，而愚笨的人却自己束缚自己。佛法并没有什么特别之处。 只是人们虚妄地执着于它。如果用意识去理解意识，这难道不是大错特错吗？ 迷惑时，会觉得寂静中也有纷乱；觉悟后，就没有好与坏的分别。一切对立的概念， 都是虚妄的分别。如同梦幻泡影，又何必费力去把握？ 得与失、是与非，一时都放下吧。如果眼睛不闭合， 各种梦境自然消失。如果心不分别，万法原本就是一体。 一体的境界玄妙至深，自然而然地忘却外缘。观察万法， 回归到自然的状态。泯灭探究事物所以然的念头，这种境界是无法比拟的。 停止动念，并非真的不动；动与静，都不是绝对的。当对立的两者都不成立时， ‘一’又在哪里呢？彻底探究事物的终极，就不会拘泥于规则。 开启平等之心，一切造作都停止。疑惑完全消除， 坚定的信念自然正直。一切都不保留，没有什么可以记忆。 虚空澄明，自然显现，无需费心费力。这不是思虑可以达到的境界， 意识和情感难以测度。真如法界，没有彼，也没有此。 想要迅速相应，只能说‘不二’。不二的境界，一切皆同， 无所不包容。十方有智慧的人，都进入这个宗门。 宗门的境界，没有长短（一念即万年，万年即一念），无处不在。 十方世界就在眼前，极小与极大相同，虚妄的分别消失。 极大与极小相同，看不到边际。存在即是空， 空即是存在。如果不是这样，就没有必要执守。 一即一切，一切即一。只要能够这样理解， 何必担心不能达到究竟？对信心的理解不落两端，不二的信心， 言语无法表达，超越过去、现在、未来。 《信心铭》终
English
English version The six dusts (rupa, shabda, gandha, rasa, sparshtavya, dharma) are not inherently evil; they are the same as true enlightenment. The wise are non-active, while the foolish bind themselves. The Dharma is not different from itself. People vainly cling to it. Using the mind to grasp the mind, is this not a great mistake? In delusion, one perceives disturbance in stillness; in enlightenment, there is no good or evil. All dualistic concepts, are vain discriminations. Like dreams and illusions, why bother to grasp them? Gain and loss, right and wrong, let them all go at once. If the eyes do not close, all dreams will naturally cease. If the mind does not differentiate, all dharmas are one as they are. The oneness is profound and mysterious, spontaneously forgetting external conditions. Observing all dharmas, return to the natural state. Extinguish the thought of inquiring into the reason for things; this state is incomparable. Stopping movement is not really non-movement; movement and stillness are not absolute. When the two opposites are not established, where is the 'one'? Thoroughly investigate the ultimate, and you will not be bound by rules. Open the mind of equality, and all actions cease. Doubts are completely cleared away, and firm faith is naturally upright. Leave nothing behind, nothing to remember. Empty and bright, naturally appearing, without effort of mind or strength. This is not a place for thinking, consciousness and emotion are difficult to fathom. The True Thusness Dharma Realm has no other and no self. To quickly correspond, one can only say 'not two'. The state of not-two is all the same, encompassing everything. The wise of the ten directions all enter this school. The school's realm has no short or long (one thought is ten thousand years, ten thousand years is one thought), it is everywhere. The ten directions are before your eyes, the extremely small is the same as the large, and vain discriminations disappear. The extremely large is the same as the small, and the edges cannot be seen. Existence is emptiness, emptiness is existence. If it is not like this, there is no need to hold on to it. One is all, all is one. As long as you can understand it this way, why worry about not reaching the ultimate? Understanding of faith does not fall into duality, the non-dual faith, words cannot express, transcending the past, present, and future. The End of the *Xin Xin Ming* --------------------------------------------------------------------------------