目次Contents
信心銘Inscription on Faith in MindInscription on Faith in Mind
一百四十七句四言，五百八十八字，開口是「至道無難唯嫌揀擇」〔T48 0376b20〕，收口是「言語道斷非去來今」〔T48 0377a10〕。中間沒有故事，沒有人名，沒有一句引經；只有一個人把心裡會起的毛病，一樣一樣叫出名字：順逆、取捨、止動、兩邊、是非、能境、執放、好惡。叫完名字，它只說一個字：莫。
這部銘難讀，不在字難，在它不肯替人做任何事。它不教方法，連「靜」「空」「一」這些修行人最愛的字，它也一一收回：「徒勞念靜」〔T48 0376b23〕、「勿住空忍」〔T48 0376b25〕、「一亦莫守」〔T48 0376c06〕。讀的人若想從裡面拿走一樣東西，就會發現每一樣都被它先放下了。
所以本編把它當一首要慢慢對讀的銘，不當格言集。原典照大正藏錄其四言之行；白話一聯一段，七十三段，逐句對譯；考據十目，把傳燈錄卷三十的對勘本、碧巖錄與燈錄的拈提、大正藏十一條校記，逐條附錨並錄；義疏依銘自己的次第分九節講；心要另取一句「眼若不眠諸夢自除」〔T48 0376c21〕從頭看一遍。古德於此銘無逐文之疏，本編不代擬一部；拈提有的，照錄，不判。
讀它，從第一聯讀起就好。讀到哪裡，它在哪裡等。
A hundred and forty-seven four-character lines, five hundred and eighty-eight characters; it opens with “the ultimate Way is not difficult; it only shuns picking and choosing” and closes with “the road of words is cut off; it is not past, future, or present.” In between there is no story, no name, not a single scriptural citation—only one person naming, one by one, the ailments that arise in the mind: agreeable and contrary, taking and rejecting, stillness and movement, the two extremes, right and wrong, knower and object, grasping and letting go, liking and disliking. Having named them, it says only one word: do not.
The inscription is hard to read not because its words are hard but because it refuses to do anything for the reader. It teaches no method; even the words practitioners love best—stillness, emptiness, one—it takes back one by one: “labors in vain at thoughts of stillness,” “do not dwell in the acceptance of emptiness,” “do not keep even the one.” Anyone who tries to take something away from it finds that it has already set each thing down first.
So this edition treats it as an inscription to be read slowly line against line, not as a book of maxims. The base text reproduces the four-character lines as the Taishō canon prints them; the plain reading renders one couplet per paragraph, seventy-three paragraphs, line by line; the apparatus in ten topics sets out, with anchors, the collation text in fascicle thirty of the Record of the Transmission of the Lamp, the citations in the Blue Cliff Record and the lamp records, and the eleven collation notes of the Taishō edition, recording all without adjudication; the exposition follows the inscription’s own order in nine sections; the essentials take a single line, “if the eyes do not sleep, the dreams are gone of themselves,” and read the whole through it. The old masters left no line-by-line commentary on this inscription, and this edition does not invent one; where they cited it, their words are recorded, not judged.
Read it from the first couplet. Wherever you have read to, it is waiting there.
一、本銘與底本範圍
《信心銘》，大正藏第四十八冊第二〇一〇號，一卷。底本卷端無撰者署名；題「信心銘」〔T48 0376b18〕，尾題「信心銘之終」〔T48 0377a11〕。正文四言一百四十七句，計五百八十八字，連題與尾題五百九十六字。大正藏於卷末附校記十一條，以【甲】本對校；〔T48 0377a04〕一處有夾注小字八字「一念萬年萬年一念」，本編照錄其位置。
本編以此一漢文流為唯一底本；《景德傳燈錄》卷三十所收全文〔T51n2076 0457a18〕作對勘本，異文並錄不判，不據以改字。
二、一單元與銘的次第
銘短，本編不分單元，全銘為一單元，義疏之內依銘自己的推進分節。銘的推進不是科判，是頂真與對舉：上一聯的末詞成為下一聯的首詞——「寧知一種」〔T48 0376b27〕接「一種不通」〔T48 0376b28〕，「勝却前空」〔T48 0376c02〕接「前空轉變」〔T48 0376c03〕，「唯言不二」接「不二皆同」〔T48 0377a02〕——銘就這樣一句牽著一句往前走。義疏九節的分法只是讀法的提示，不是古德的科，本編在考據第一目已明說。
三、揀擇、兩邊與不二
銘開口說「至道無難唯嫌揀擇」〔T48 0376b20〕，往後所說的病都是揀擇的別名：順逆、取捨、止動、是非、二見、執放、好惡、寂亂。銘對這些病的處方只有一個字「莫」——不去做，不是去對治。到了「真如法界無他無自」〔T48 0377a01〕之後，它把話收成「唯言不二」〔T48 0377a02〕，再以促延、大小、有無、一多四組把不二說透，最後回到題目：「信心不二不二信心」〔T48 0377a09〕。信，是狐疑淨盡之後心自然直的那個直。
四、無逐文古疏與古德拈提
本銘在所查漢藏範圍內沒有逐文的古疏。古德的拈提集中在首聯：《碧巖錄》舉「至道無難唯嫌揀擇」十三見，三則公案以之為問頭；《續傳燈錄》六見，另引他聯多處；《五燈會元》載全文。本編以傳燈錄為對勘本、以拈提為鏡，考據逐條附錨並錄；義疏以銘自身的字句為綱，不硬配一部疏。古德於銘之作者繫屬有明文者照錄，經錄所無者記其無。
五、守住的界線
底本之字不改；異文並錄不判；逐字引文用雙角引號並附頁錨，今語提挈用單角引號；義疏正文不以注家之名為主語，古德歸末節承衍；心要不掛注家名，只引銘的逐字；不引現代註本，不引現代學者。銘說「多言多慮轉不相應」〔T48 0376b29〕，本編的話已經夠多了，讀者可以從任何一聯回到銘本身。
I. The Inscription and the Scope of the Base Text
The Inscription on Faith in Mind, Taishō volume 48, number 2010, one fascicle. The base text carries no author’s name at its head; the title reads “Inscription on Faith in Mind” and the closing title “Here ends the Inscription on Faith in Mind.” The body consists of one hundred and forty-seven four-character lines, five hundred and eighty-eight characters; with title and closing title, five hundred and ninety-six. The Taishō edition appends eleven collation notes against a witness marked 【甲】; at one place the text carries eight characters in small interlinear type, “one thought is ten thousand years; ten thousand years, one thought,” which this edition reproduces in place.
This edition takes this single Chinese stream as its only base text; the full text preserved in fascicle thirty of the Record of the Transmission of the Lamp serves as the collation text, its variants recorded side by side without adjudication and never used to alter a character.
II. One Unit and the Inscription’s Sequence
The inscription is short, and this edition does not divide it into units; the whole is one unit, and the exposition divides it into sections according to the inscription’s own movement. That movement is not a doctrinal outline but anadiplosis and antithesis: the last word of one couplet becomes the first word of the next—“how would one know the one kind?” is followed by “when the one kind does not go through,” “surpasses the former emptiness” by “the former emptiness shifts and changes,” “say only: not two” by “not two, all the same”—and so the inscription draws itself forward one line at a time. The nine sections of the exposition are a reading aid, not an old master’s outline, as the first topic of the apparatus states plainly.
III. Picking and Choosing, the Two Extremes, and Not Two
The inscription opens by saying “the ultimate Way is not difficult; it only shuns picking and choosing,” and every ailment it names afterward is another name for picking and choosing: agreeable and contrary, taking and rejecting, stillness and movement, right and wrong, the two views, grasping and letting go, liking and disliking, quiet and disorder. Its only prescription for them is the one word “do not”—not doing, rather than counteracting. After “suchness, the dharma-realm: no other, no self,” it gathers everything into “say only: not two,” says not-two through in four pairs—brief and long, small and great, being and nothing, one and all—and at last returns to its title: “faith in mind is not two; not two is faith in mind.” Faith is the straightness of a mind from which fox-doubt has been wholly cleansed.
IV. No Line-by-Line Commentary, and the Old Masters’ Citations
Within the Chinese canon as searched, this inscription has no old line-by-line commentary. The old masters’ citations gather on the first couplet: the Blue Cliff Record raises “the ultimate Way is not difficult; it only shuns picking and choosing” thirteen times, and three of its cases take it as the question; the Continued Record of the Transmission of the Lamp cites it six times and quotes other couplets in many places; the Compendium of the Five Lamps carries the full text. This edition uses the Record of the Transmission of the Lamp as collation text and the citations as mirror, recording each in the apparatus with its anchor; the exposition takes the inscription’s own words as its frame and does not force a commentary onto it. Where the old masters speak explicitly of the inscription’s authorship, their words are recorded; where the catalogues of scripture are silent, their silence is recorded.
V. The Lines Held
The characters of the base text are not altered; variants are recorded side by side without adjudication; verbatim quotations stand in double corner brackets with page anchors, and paraphrase in single corner brackets; the body of the exposition does not take a commentator’s name as its subject, and the old masters are kept to the final section, Carrying Forward; the essentials name no commentator and quote only the inscription verbatim; no modern commentary and no modern scholar is cited. The inscription says “many words, many thoughts, and the less one accords”; this edition has already said enough, and the reader may return from any couplet to the inscription itself.
讀法How to read
一、先選入口
第一次讀，建議只讀原典與白話：四言一聯一段，七十三段，一口氣讀完，大約一刻鐘。讀第二遍再開義疏，看每一聯為什麼接著上一聯。考據放在最後，或者只在遇到異文與拈提時查閱。心要獨立，可以最先讀，也可以最後讀；它只拿「眼若不眠諸夢自除」〔T48 0376c21〕一句看全銘。
二、銘的九段讀法
義疏依銘的推進分九節：無難與揀擇（聯一至三）；順逆、取捨、止動三病（四至十四）；絕言絕慮與返照（十五至二十）；二見、一心、能境（二十一至三十）；大道體寬的執與放（三十一至三十七）；六塵、正覺、無為（三十八至四十七）；萬法一如（四十八至五十九）；不二的四組相即（六十至七十一）；信心不二與言語道斷（七十二至七十三）。這是讀法，不是科判；讀者可以不依它。
三、三條主題讀路
「莫」字讀路——把銘裡的「莫」「勿」「不」「無」逐一標出，看它每一次收回什麼：憎愛、順逆、取捨、住空、守一、追尋、求真、惡六塵。讀完會明白銘為什麼不教方法。
頂真讀路——沿著上聯末詞、下聯首詞相接之處讀：「一種」「前空」「無咎」「一空」「不好」「六塵」「一如」「不二」「此宗」。這條線是銘自己的骨架。
異文讀路——對照考據第十目：傳燈錄本十五處異文、大正校記十一條、〔T48 0377a04〕夾注的二本差。看「眠」與「睡」、「啟」與「契」、「妄」與「忘」、「自然」與「自照」，各自怎麼讀得通。本編並錄不判，讀者可以自己判。
四、五層怎麼用
原典是底本之字，不改；白話每段對一聯，不加銘所沒有的主語；考據十目，每目必現身，空目明說其無；義疏以銘為主語，古德歸末節；心要另起一線。五層各有角色，不是同一篇文章的長短版。
I. Choose a Way In
On a first reading, read only the base text and the plain reading: one couplet per paragraph, seventy-three paragraphs, straight through in about a quarter of an hour. On the second reading open the exposition and see why each couplet follows the one before. Leave the apparatus for last, or consult it only when a variant or a citation calls for it. The essentials stand alone and may be read first or last; they take the single line “if the eyes do not sleep, the dreams are gone of themselves” and look at the whole inscription through it.
II. Reading the Inscription in Nine Movements
The exposition follows the inscription’s movement in nine sections: not difficult, and picking and choosing (couplets 1–3); the three ailments of agreeable and contrary, taking and rejecting, stillness and movement (4–14); cutting off words and thought, and turning the light back (15–20); the two views, one mind, knower and object (21–30); the great Way wide in body, grasping and letting go (31–37); the six sense-objects, right awakening, non-doing (38–47); the myriad dharmas as one suchness (48–59); the four mutual identities of not-two (60–71); faith in mind is not two, and the road of words is cut off (72–73). This is a way of reading, not a doctrinal outline; the reader need not follow it.
III. Three Thematic Paths
The path of “do not”—mark every “do not,” “do not,” “not,” and “no” in the inscription and watch what each one takes back: hate and love, agreeable and contrary, taking and rejecting, dwelling in emptiness, keeping the one, pursuing, seeking the true, hating the six sense-objects. Having read them, one sees why the inscription teaches no method.
The path of anadiplosis—read along the joints where the last word of one couplet becomes the first of the next: “one kind,” “former emptiness,” “without fault,” “one emptiness,” “no good,” “six sense-objects,” “one suchness,” “not two,” “this source.” This line is the inscription’s own skeleton.
The path of variants—set the tenth topic of the apparatus beside the text: fifteen variants in the Transmission of the Lamp recension, eleven Taishō collation notes, and the two recensions’ difference at the interlinear note. See how “sleep” and “doze,” “open” and “accord,” “deluded” and “forgotten,” “of itself” and “shining of itself” each read coherently. This edition records them side by side without adjudication; the reader may judge.
IV. How to Use the Five Layers
The base text is the base text’s characters, unaltered; each paragraph of the plain reading answers to one couplet and adds no subject the inscription lacks; the apparatus has ten topics, each present, and an empty topic says so; the exposition takes the inscription as its subject and keeps the old masters to its final section; the essentials open a separate thread. The five layers have five roles; they are not long and short versions of one essay.
凡例Conventions
一、底本、範圍與夾注
底本為《大正新脩大藏經》T48n2010。本文自首題「信心銘」〔T48 0376b18〕起，至尾題「信心銘之終」〔T48 0377a11〕止；藏本後附校記十一條不混入正文。底本文字照錄，不據對勘本改字。
〔T48 0377a04〕「宗非促延」之後，大正藏以夾注小字錄「一念萬年萬年一念」八字，其後四字另有校記。本編於原典與白話皆照錄其位置，以〔 〕標其為夾注；一百四十七句之計含此八字。
二、一單元與五層分工
全銘一單元。五層：
原典——照錄底本，一行三句，保留題、尾題、夾注與頁錨。
白話——四言二句為一聯，一聯一段，七十三段，逐句對譯；夾注之聯以傳燈錄「宗非促延一念萬年」為對。
考據——十目：九目同淨土軸諸帙，第十目『偈式·異文』記句式、校記與對勘本之異。
義疏——以銘為主語，依銘的推進分九節，末節『承衍』錄古德拈提。
心要——另起一線，不掛注家名，只引銘的逐字。
三、白話、義疏與心要
白話先守原句；為讀通而補出的主語或關係詞只能顯明原義，不得替銘添一個它沒有說的「我」。義疏每一項實質義理回到銘的字句；銘沒有說明之處照實說它沒有說。義疏正文不以注家之名為主語；古德之語歸末節。心要從一句出發，與義疏保持不同的教學角色。
四、考據十目
①科判定位（無古疏科判，記銘的對句推進與傳燈錄收錄之位）；②異譯對勘（無異譯，記傳燈錄為對勘本）；③經論宗依（銘語與經論成句之同文，逐字附全式錨）；④本段釋要（無逐文古疏，列拈提中直釋銘句者）；⑤諸家異釋（並錄不判）；⑥術語（首見名相，釋義唯取古德拈提）；⑦譬喻·修辭；⑧徵引承衍（逐條附錨）；⑨校本定位（大正校記十一條）；⑩偈式·異文。某目無材料時明說其無。
五、逐字引文與頁錨
雙角引號只放逐字引文；單角引號只作今語提挈。底本無句讀，引銘句時照底本連書，不加標點；引拈提與對勘本時照各本之句讀。頁錨取所引首字所在之藏本行界：底本短式〔T48 0376b20〕，他本全式〔T48n2003 0191a09〕〔T51n2076 0457a18〕。
六、無逐文古疏與對勘本
本銘在所查漢藏範圍內無逐文古疏，本編不代擬。對勘本為《景德傳燈錄》卷三十所收全文；拈提取《碧巖錄》《續傳燈錄》《五燈會元》《景德傳燈錄》所見，逐條附錨。拈提是古德就銘句所發，不是銘的注；本編錄其語，不據以增刪銘字。
七、歧異與存疑
底本與傳燈錄本之異文十五處、五燈會元獨異四處、大正校記十一條、〔T48 0377a04〕夾注之二本差，依考據第九、十目實錄，並錄不判。作者繫屬，傳燈錄與五燈會元繫僧璨，六部經錄皆無「信心銘」之目；底本無署名。本編記其並存，不判。
八、梵形、引據與語言
銘中名相皆漢語，古德於此銘未出梵形，本編不代擬。引據以銘、對勘本與古德拈提為限，不引現代註本，不引現代學者。中文使用現代漢文與全形標點；英文姊妹本以英語自然成文。銘、古德、今譯三種聲音須可分辨。
I. Base Text, Scope, and the Interlinear Note
The base text is the Taishō Shinshū Daizōkyō, T48n2010. The text runs from the title “Inscription on Faith in Mind” to the closing title “Here ends the Inscription on Faith in Mind”; the eleven collation notes appended in the canon are not merged into the body. The characters of the base text are reproduced as they stand and are never altered on the authority of the collation text.
After “the source is neither brief nor long,” the Taishō edition prints eight characters in small interlinear type, “one thought is ten thousand years; ten thousand years, one thought,” the last four of which carry a further collation note. This edition reproduces them in place in both base text and plain reading, marking them as an interlinear note; the count of one hundred and forty-seven lines includes these eight characters.
II. One Unit and the Division of the Five Layers
The whole inscription is one unit. The five layers:
Base text—the base text reproduced as it stands, three lines to a row, with title, closing title, interlinear note, and page anchors kept.
Plain reading—two four-character lines make one couplet, one couplet one paragraph, seventy-three paragraphs, rendered line by line; the couplet containing the interlinear note is paired as the Transmission of the Lamp has it, “the source is neither brief nor long; one thought is ten thousand years.”
Apparatus—ten topics: nine as in the editions of the Pure Land axis, and a tenth, “Verse Form and Variant Readings,” recording line form, collation notes, and the collation text’s variants.
Exposition—takes the inscription as its subject, in nine sections following its movement, with a final “Carrying Forward” recording the old masters’ citations.
Essentials—a separate thread, naming no commentator, quoting only the inscription verbatim.
III. Plain Reading, Exposition, and Essentials
The plain reading keeps first to the original line; a subject or connective supplied for readability may only make the original meaning plain and may never give the inscription an “I” it did not speak. Every substantive point in the exposition returns to the inscription’s words; where the inscription explains nothing, the exposition says so. The body of the exposition does not take a commentator’s name as its subject; the old masters’ words belong to the final section. The essentials set out from a single line and keep a teaching role distinct from the exposition’s.
IV. The Ten Topics of the Apparatus
(1) Doctrinal-outline placement (no old outline; the inscription’s couplet-by-couplet movement and its position in the Transmission of the Lamp); (2) collation with the alternate translations (none; the Transmission of the Lamp recorded as collation text); (3) scriptural and treatise grounding (sentences of the inscription that coincide with sūtra or treatise, each with a full-form anchor); (4) essentials of the commentary on this passage (no line-by-line commentary; citations that gloss a line directly are listed); (5) divergent readings of the commentators (recorded without adjudication); (6) terms (first occurrences, glossed only from the old masters’ citations); (7) similes and rhetoric; (8) citation and carrying forward (each with its anchor); (9) placement among the recensions (the eleven Taishō collation notes); (10) verse form and variant readings. Where a topic has no material, it says so.
V. Verbatim Quotation and Page Anchors
Double corner brackets hold only verbatim quotation; single corner brackets hold only paraphrase. The base text is unpunctuated, and lines of the inscription are quoted run together as the base text has them, without added punctuation; citations and the collation text are quoted with the punctuation of their own recension. The page anchor is the canon line on which the first character of the quotation stands: short form for the base text, 〔T48 0376b20〕, full form for other texts, 〔T48n2003 0191a09〕 or 〔T51n2076 0457a18〕.
VI. No Line-by-Line Commentary, and the Collation Text
Within the Chinese canon as searched, this inscription has no old line-by-line commentary, and this edition does not compose one. The collation text is the full text in fascicle thirty of the Record of the Transmission of the Lamp; citations are taken from the Blue Cliff Record, the Continued Record of the Transmission of the Lamp, the Compendium of the Five Lamps, and the Record of the Transmission of the Lamp, each with its anchor. A citation is what an old master said on the occasion of a line; it is not a commentary on the inscription, and this edition records its words without using them to add or remove a character.
VII. Divergences and Open Questions
The fifteen variants between the base text and the Transmission of the Lamp recension, the four readings peculiar to the Compendium of the Five Lamps, the eleven Taishō collation notes, and the two recensions’ difference at the interlinear note are recorded as they stand in the ninth and tenth topics of the apparatus, without adjudication. As to authorship, the Transmission of the Lamp and the Compendium of the Five Lamps assign the inscription to Sengcan, the six catalogues of scripture have no entry for it, and the base text is unsigned. This edition records the coexistence and does not judge.
VIII. Sanskrit Forms, Sources, and Language
The terms of the inscription are all Chinese, and the old masters gave no Sanskrit forms for them; this edition supplies none. Sources are limited to the inscription, the collation text, and the old masters’ citations; no modern commentary and no modern scholar is cited. The Chinese uses modern Chinese with full-width punctuation; the English sister edition reads as natural English. Three voices—the inscription, the old masters, and the present translation—must remain distinguishable.
譯者Translator
一、卷端無署名
底本卷端無撰者之名；題「信心銘」〔T48 0376b18〕三字而已。《景德傳燈錄》卷三十題作「三祖僧璨大師信心銘」〔T51n2076 0457a18〕，《五燈會元》於僧璨章作「師信心銘曰」〔X80n1565 0044c05〕，後世因繫於三祖。六部經錄皆無此銘之目，傳燈錄卷三僧璨傳亦不言銘。本編於原典照底本不署名，於考據並錄諸本之繫屬，不判。
二、對勘本與拈提
本銘無逐文古疏。《景德傳燈錄》卷三十所收全文為對勘本，十五處異文並錄；《碧巖錄》舉首聯十三見，《續傳燈錄》六見並引他聯，《五燈會元》載全文。這些是古德讀此銘時留下的話，本編作鏡以照銘意，不以之為銘的注。
三、本編譯注者
釋慧鏡（Shi Huijing）譯注。白話、考據、義疏、心要四層及卷首諸篇，皆自底本與上列諸本起草；每一引文回到所引之本逐字核對，頁錨回到所引首字所在之行。一切義理之判為譯者之判，不假古德之名。
譯者 釋慧鏡。AI 於指月計畫各端之角色，總說維護於 waken.org/methodology。
I. No Signature at the Head
The base text carries no author’s name at its head; only the three-character title “Inscription on Faith in Mind.” Fascicle thirty of the Record of the Transmission of the Lamp titles it “Inscription on Faith in Mind by the Great Master Sengcan, Third Patriarch,” and the Compendium of the Five Lamps, in its chapter on Sengcan, introduces it with “the master’s Inscription on Faith in Mind says”; later ages have accordingly assigned it to the Third Patriarch. None of the six catalogues of scripture lists it, and the biography of Sengcan in fascicle three of the Transmission of the Lamp does not mention it. In the base text this edition follows the canon and leaves it unsigned; in the apparatus it records the attributions of the several sources side by side, without judging.
II. The Collation Text and the Citations
The inscription has no old line-by-line commentary. The full text in fascicle thirty of the Record of the Transmission of the Lamp serves as collation text, its fifteen variants recorded; the Blue Cliff Record raises the first couplet thirteen times, the Continued Record of the Transmission of the Lamp six times and quotes other couplets besides, and the Compendium of the Five Lamps carries the full text. These are the words the old masters left when they read this inscription; this edition uses them as a mirror to light up its meaning, not as its commentary.
III. The Translator and Annotator of This Edition
Translated and annotated by Shi Huijing. The four layers—plain reading, apparatus, exposition, essentials—and the front matter were all drafted from the base text and the sources named above; every quotation was checked verbatim against its source, and every page anchor against the line on which the quoted passage begins. Every judgment of meaning is the translator’s own, and borrows no old master’s name.
Translator · Shi Huijing. The full statement of AI's role across the 指月 project is maintained at waken.org/methodology.
書目Bibliography
一、本編底本
- 《信心銘》 一卷 · 卷端無署名 · T48n2010。本文自
0376b18首題至0377a11尾題；四言一百四十七句，含0377a04夾注八字；大正校記十一條。
本編一個原典單元與所有銘句頁錨皆回到此一漢文流。
二、對勘本
- 《景德傳燈錄》卷三十『銘記箴歌』 · T51n2076（
0457a18「三祖僧璨大師信心銘」全文；異文十五處並錄）。
三、承衍古鏡
本銘無逐文古疏，誠實記無。
四、古德拈提與後出見證
- 《佛果圜悟禪師碧巖錄》 · T48n2003（首聯十三見；【五七】【五八】【五九】三則以首聯為問頭；
0141c07``0191a09等）。 - 《續傳燈錄》 · T51n2077（首聯六見；另引「二由一有」「六塵不惡」「迷生寂亂」等聯）。
- 《五燈會元》 · X80n1565（
0044c05僧璨章載全文；獨異四處並錄）。 - 《景德傳燈錄》卷二十七 · T51n2076（
0436b29洞山「三祖信心銘弟子擬注」條）。
五、引用方式
逐字引文用雙角引號，附頁錨：底本短式〔T48 0376b20〕，他本全式〔T48n2003 0191a09〕。錨取所引首字所在之行。
六、取用範圍
引據以銘、對勘本與古德拈提為限。不引現代註本，不引現代學者，不作梵形還原。
I. Base Text of This Edition
- Inscription on Faith in Mind · one fascicle · unsigned at the head · T48n2010. The text runs from the title at
0376b18to the closing title at0377a11; one hundred and forty-seven four-character lines, including the eight characters of the interlinear note at0377a04; eleven Taishō collation notes.
The single base-text unit of this edition and every anchor to the inscription return to this one Chinese stream.
II. Collation Text
- Record of the Transmission of the Lamp of the Jingde Era, fascicle thirty, “Inscriptions, Records, Admonitions, and Songs” · T51n2076 (full text at
0457a18under “Inscription on Faith in Mind by the Great Master Sengcan, Third Patriarch”; fifteen variants recorded side by side).
III. Old Mirrors Carried Forward
The inscription has no old line-by-line commentary; this is recorded honestly as none.
IV. The Old Masters’ Citations and Later Witnesses
- Blue Cliff Record of Chan Master Foguo Yuanwu · T48n2003 (the first couplet thirteen times; cases 57, 58, and 59 take it as the question;
0141c07,0191a09, and others). - Continued Record of the Transmission of the Lamp · T51n2077 (the first couplet six times; also “two exists because of one,” “with the six sense-objects not hated,” “in delusion, quiet and disorder arise,” and other couplets).
- Compendium of the Five Lamps · X80n1565 (full text in the chapter on Sengcan at
0044c05; four readings peculiar to it recorded). - Record of the Transmission of the Lamp, fascicle twenty-seven · T51n2076 (
0436b29, Dongshan on a disciple’s wish to annotate the inscription).
V. Manner of Citation
Verbatim quotation stands in double corner brackets with a page anchor: short form for the base text, 〔T48 0376b20〕, full form for other texts, 〔T48n2003 0191a09〕. The anchor is the line on which the first quoted character stands.
VI. Scope of Sources
Sources are limited to the inscription, the collation text, and the old masters’ citations. No modern commentary and no modern scholar is cited, and no Sanskrit form is reconstructed.
索引Indices
本索引列 1 個實文單元及每單元的完整五層連結。起訖依 T48n2010 的實際頁欄行；各單元合計 596 個漢字。
一、單元
二、全帙讀路
| 範圍 | 讀路 |
|---|---|
| 全帙 | 信心銘 |
三、典據速查
| 要查什麼 | 到哪裡 |
|---|---|
| 一句原文屬哪一科 | 該單元考據 目一 |
| 有無異譯、偈所依之經在何處 | 目二、目三 |
| 一項義理出於何經、論或古德 | 目三 |
| 本段如何被開解 | 目四 |
| 古德對本段有何異釋 | 目五 |
| 一個名相的釋義與限界 | 目六 |
| 原文的譬喻與修辭 | 目七 |
| 本段如何被後文或古德承衍 | 目八 |
| 底本異讀與卷帙位置 | 目九 |
| 偈式與異文 | 目十 |
四、卷首卷末導航
This index lists the 1 textual unit and the complete five-layer link set for each. Every range gives the actual page-column-line loci in T48n2010; together the units comprise 596 Han characters.
I. Units
| Unit | Name | T48n2010 Locus | Five Layers |
|---|---|---|---|
| 01 | Inscription on Faith in Mind | 0376b18–0377a11 | Source · Plain Reading · Apparatus · Exposition · Essentials |
II. Reading Route
| Scope | Reading Route |
|---|---|
| Whole text | Inscription on Faith in Mind |
III. Quick Reference to the Evidence
| What You Want to Find | Where to Go |
|---|---|
| Where a sentence falls in the outline | Topic I of the unit’s Apparatus |
| Alternate translations, and where the scriptures behind the lines are treated | Topics II and III |
| Which scripture, treatise, or old master grounds a claim | Topic III |
| How the passage is opened up | Topic IV |
| Divergent readings by the old masters | Topic V |
| The meaning and limit of a term | Topic VI |
| The text’s similes and rhetoric | Topic VII |
| Its later citation and carrying forward | Topic VIII |
| Base-text variants and fascicle placement | Topic IX |
| Verse form and variant readings | Topic X |
IV. Front- and Back-Matter Navigation
題署Colophon
一、題署
書名作《信心銘》。本編各單元末行統一署式為：
*釋慧鏡 · 指月 · 信心銘 · {單元} · 2026 秋*
卷首各篇以篇名代單元。漢文題名依 T48n2010；英文題名作 Inscription on Faith in Mind。
二、底本與鏡
原典依 T48n2010。自 0376b18 至 0377a11。本帙無逐文疏；所參古說（T48n2003、T51n2077、X80n1565）見書目。
三、單元與雙語五層
全編 1 個單元。每單元有一件漢文原典，以及中文、英文各四層白話、考據、義疏與心要；英文不另造原典層。
卷首卷末另具雙語卷首心要、緒論、讀法導引、凡例、譯者與古鏡、詞彙、書目、索引與本題署。
四、引用本編
引用本編之文，請具譯者、書名、單元與層名。例如：
釋慧鏡，《信心銘》譯注（指月），單元 01〈信心銘〉·義疏。
引用卷首篇章，可作：
釋慧鏡，《信心銘》譯注（指月），〈讀法導引〉。
五、引用原典與古鏡
引用本編所錄原典，宜逕列原書藏經編號與頁錨，不必把本編當作古籍來源。例如：
《信心銘》，T48n2010，0376b18。
逐字引文跨行時，頁錨仍取首字之前最近行界。古說相違，引用須保留作者，不以『古疏云』抹去歸屬。
六、授權與更正
除另有標示者外，本編所作白話、考據、義疏、心要、英譯與編排，依 CC BY-NC-SA 4.0 授權使用：須具名、限非商業使用，改作須以相同方式分享。藏經原文與古籍引文各依其原有權利情形。
若發現底本文字、逐字引文或頁錨有誤，依所引藏本改正；若今語誤傳原句條件、次序或歸屬，回到原典與具名古德修正。古說相違不以更正之名抹平，所有取捨由釋慧鏡負責。
釋慧鏡 · 指月 · 信心銘 · 題署 · 2026 秋
I. Title
Inscription on Faith in Mind renders 信心銘, the title transmitted in T48n2010.
II. Base and Mirror
The Source Text follows T48n2010, from 0376b18 to 0377a11. No line-by-line commentary exists for this text; the old masters consulted (T48n2003、T51n2077、X80n1565) are listed in the Bibliography.
III. Units and Five Layers
The reading stream is presented in 1 unit. Each unit contains one Chinese Source Text and four authored layers in Chinese and English: Plain Reading, Apparatus, Exposition, and Essentials. No English Source Text is invented.
The bilingual front and back matter provides Opening Essentials, Introduction, Reading Guide, Conventions, translator and ancient-mirror record, Glossary, Bibliography, complete Indices, and this Colophon.
IV. Ancient Mirror
The old masters consulted remain visibly attributed. A commentarial reading is not presented as a statement made by the text itself.
V. Citation
Suggested citation: Shi Huijing, trans. and annot., Inscription on Faith in Mind: A Bilingual Five-Layer Reading Edition (指月, 2026), citing the unit, layer, and canonical locus where relevant.
For the canonical text itself, cite T48n2010 and its page-register-line locus. For an ancient interpretation, retain the commentator’s name and the canonical locus rather than citing the present edition as the ancient source.
VI. License and Correction
The authored translation, annotation, and arrangement are made available under CC BY-NC-SA 4.0, Attribution–NonCommercial–ShareAlike 4.0 International. Canonical source texts and ancient quotations remain subject to their existing rights and conditions of use.
Errors in base wording, quotations, or loci are corrected against the named canonical witness. Errors in contemporary rendering are corrected by returning to the source and the attributed old masters. Divergent ancient readings are not erased under the name of correction. Responsibility for all choices belongs to Shi Huijing.
Shi Huijing · 指月 · Inscription on Faith in Mind · Colophon · Autumn 2026