T48n2010_信心銘

大正藏第 48 冊 No. 2010 信心銘

No. 2010

信心銘

至道無難　　唯嫌揀擇　　但莫憎愛　洞然明白　　毫釐有差　　天地懸隔　欲得現前　　莫存順逆　　違順相爭　是為心病　　不識玄旨　　徒勞念靜　圓同太虛　　無欠無餘　　良由取捨　所以不如　　莫逐有緣　　勿住空忍　一種平懷　　泯然自盡　　止動歸止　止更彌動　　唯滯兩邊　　寧知一種　一種不通　　兩處失功　　遣有沒有　從空背空　　多言多慮　　轉不相應　絕言絕慮　　無處不通　　歸根得旨　隨照失宗　　須臾返照　　勝卻前空　前空轉變　　皆由妄見　　不用求真　唯須息見　　二見不住　　慎勿追尋　才有是非　　紛然失心　　二由一有　一亦莫守　　一心不生　　萬法無咎　無咎無法　　不生不心　　能隨境滅　境逐能沈　　境由能境　　能由境能　欲知兩段　　元是一空　　一空同兩　齊含萬像　　不見精粗　　寧有偏黨　大道體寬　　無易無難　　小見狐疑　轉急轉遲　　執之失度　　心入邪路　放之自然　　體無去住　　任性合道　逍遙絕惱　　繫念乖真　　沈惛不好　不好勞神　　何用疏親　　欲趣一乘　勿惡六塵

【現代漢語翻譯】現代漢語譯本《信心銘》至高的道並不難，只是在于有所選擇和偏好。只要不憎恨也不偏愛，一切就會洞然明白。即使有毫釐的差別，也會像天地一樣懸隔。想要真理顯現在眼前，就不要執著于順境或逆境。違背和順從相互爭執，這就是心病。不認識玄妙的宗旨，徒勞地追求念頭的止息。圓滿如同廣闊的虛空，沒有欠缺也沒有剩餘。正是由於有所取捨，所以才不如本來的狀態。不要追逐有為的因緣，不要安住在空無的忍耐中。用一種平等的心懷，使一切自然消泯。停止動念最終歸於止息，但如果執著于止息，反而會更加動念。只是停留在對立的兩邊，怎麼能明白那唯一的真理？如果唯一的真理不能通達，那麼在兩邊都會失去效用。去除有和沒有的觀念，從空的角度背離空。說得越多，思慮越多，反而越不相應。斷絕言語，斷絕思慮，那麼無處不通達。迴歸根本就能領悟宗旨，隨逐外在的照用就會失去根本。稍微反觀自照，勝過之前的空無。之前的空無發生轉變，都是由於虛妄的見解。不用向外尋求真理，只需要止息虛妄的見解。兩種對立的見解都不要執著，千萬不要去追尋。只要有了是非的念頭，就會紛亂而失去本心。兩種對立的觀念由唯一的真理而產生，但連唯一的真理也不要執著。當一心不生起時，萬法就沒有過錯。沒有過錯，也就沒有所謂的法。沒有生起，也就沒有所謂的心。如果心能隨著外境而消滅，外境也會隨著能見的心而沉寂。外境依賴於能見的心，能見的心依賴於外境。想要了解這兩段的道理，原本就是空。這唯一的空等同於兩者，齊備地包含萬象。如果不見精細和粗糙的分別，哪裡會有偏頗和黨私呢？大道的本體寬廣，沒有容易也沒有困難。小見識的人心生狐疑，反而越著急越遲緩。執著於它就會失去尺度，心就會進入邪路。放任自然，本體沒有來去。順任本性就與道相合，逍遙自在，斷絕煩惱。繫縛念頭就會違背真理，沉迷昏昧也不好。不好又會勞神，又何必去區分疏遠和親近呢？想要趨向唯一的佛乘，就不要厭惡六塵（色、聲、香、味、觸、法）。

【English Translation】 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.

六塵不惡　　還同正覺　智者無為　　愚人自縛　　法無異法　妄自愛著　　將心用心　　豈非大錯　迷生寂亂　　悟無好惡　　一切二邊　妄自斟酌　　夢幻空華　　何勞把捉　得失是非　　一時放卻　　眼若不眠　諸夢自除　　心若不異　　萬法一如　一如體玄　　兀爾忘緣　　萬法齊觀　歸復自然　　泯其所以　　不可方比　止動無動　　動止無止　　兩既不成　一何有爾　　究竟窮極　　不存軌則　啟心平等　　所作俱息　　狐疑盡凈　正信調直　　一切不留　　無可記憶　虛明自然　　不勞心力　　非思量處　識情難測　　真如法界　　無他無自　要急相應　　唯言不二　　不二皆同　無不包容　　十方智者　　皆入此宗　宗非促延(一念萬年萬年一念)　　無在不在　十方目前　　極小同大　　妄絕境界　極大同小　　不見邊表　　有即是無　無即是有　　若不如是　　必不須守　一即一切　　一切即一　　但能如是　何慮不畢　　信心不二　　不二信心　言語道斷　　非去來今

信心銘之終

【現代漢語翻譯】現代漢語譯本六塵（色、聲、香、味、觸、法）本無所謂好壞，它們與真正的覺悟並無不同。有智慧的人順其自然，不強求，而愚笨的人卻自己束縛自己。佛法並沒有什麼特別之處。只是人們虛妄地執著於它。如果用意識去理解意識，這難道不是大錯特錯嗎？迷惑時，會覺得寂靜中也有紛亂；覺悟后，就沒有好與壞的分別。一切對立的概念，都是虛妄的分別。如同夢幻泡影，又何必費力去把握？得與失、是與非，一時都放下吧。如果眼睛不閉合，各種夢境自然消失。如果心不分別，萬法原本就是一體。一體的境界玄妙至深，自然而然地忘卻外緣。觀察萬法，迴歸到自然的狀態。泯滅探究事物所以然的念頭，這種境界是無法比擬的。停止動念，並非真的不動；動與靜，都不是絕對的。當對立的兩者都不成立時，『一』又在哪裡呢？徹底探究事物的終極，就不會拘泥於規則。開啟平等之心，一切造作都停止。疑惑完全消除，堅定的信念自然正直。一切都不保留，沒有什麼可以記憶。虛空澄明，自然顯現，無需費心費力。這不是思慮可以達到的境界，意識和情感難以測度。真如法界，沒有彼，也沒有此。想要迅速相應，只能說『不二』。不二的境界，一切皆同，無所不包容。十方有智慧的人，都進入這個宗門。宗門的境界，沒有長短（一念即萬年，萬年即一念），無處不在。十方世界就在眼前，極小與極大相同，虛妄的分別消失。極大與極小相同，看不到邊際。存在即是空，空即是存在。如果不是這樣，就沒有必要執守。一即一切，一切即一。只要能夠這樣理解，何必擔心不能達到究竟？對信心的理解不落兩端，不二的信心，言語無法表達，超越過去、現在、未來。《信心銘》終

【English Translation】 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