---
title: "天童弘覺忞禪師北遊集 · 師蕘說"
description: "天童弘覺忞禪師北遊集由清代高僧木陳道忞述說，其弟子真樸編次而成。該書成於清初順治年間，記錄道忞禪師應順治帝之邀赴京弘法的經歷，內容涵蓋其北遊途中的言行、與皇帝的問答機鋒及對禪宗思想的闡釋。此作不僅反映清初佛教與政治的互動，更體現臨濟宗禪法的特色，是研究清初佛教史、禪宗思想及宮廷宗教政策的重要文獻，在佛教典籍中具有獨特的歷史與學術價值。"
url: "https://rushiwowen.co/en/r/cmgn0wn5l10bojl04gcnbv3ju"
---

### 師蕘說

> The Master's Teachings

曰：「稽古帝王之見於詩書者，必堯舜為首稱。蓋堯之巍煥則天，舜之恭已無為而民自化，政治之隆斯為尚矣。然孔子復稱舜為大智，顧不揭其聰明天縱者，奚若濬哲生知者，奚若直曰舜好問而好察邇言焉。邇言者何？即詩所謂『先民有言，詢于芻蕘』，書所謂『芻蕘必采，工瞽必詢』者是也。

> The ancient sage-kings recorded in the classics always begin with Yao and Shun. Yao’s virtue was as lofty as heaven, while Shun governed with such humility and natural ease that the people transformed themselves—this represents the pinnacle of governance. Yet Confucius also praised Shun as possessing great wisdom. Rather than emphasizing his innate intelligence or profound insight, he simply said: “Shun was fond of asking questions and examining even the most ordinary words.” What are these ordinary words? They are what the Book of Songs calls “the ancients had a saying: consult even the grass-cutters and wood-gatherers,” and what the Book of Documents describes as “the words of grass-cutters must be gathered, the opinions of artisans and blind musicians must be sought.”

「今上踞菩薩位，現帝王身，無師智、自然智蓋已積劫圓成，故能總握乾綱於幼沖之年，又安天下于細旃之上，日應萬幾直如庖丁之解牛，于游刃之間無不恢恢乎其有餘地者，尤復敦兮若樸、渾兮若濁，眾人皆有以，我獨頑且鄙為心，此豈昭昭察察苛細矜能之士足以管窺萬一？乃謙光導物，不恥下詢而問字于忞。雖泰山不讓土壤、江海不擇細流，抑輕塵足嶽、滴水汪洋，忞將何自而上裨山海之高深，唯是仰體宸衷不自聖神與谷王善下之義。謹采詩書所謂敬獻二言曰『師蕘』云者，敢謂下下人有上上智？誠以芻蕘固民之至賤而識之，最卑者也尚可為師，則凡茲後先疏附奔走禦侮之藹藹。王多吉士，我皇有不廣，乃忠集、乃益虛懷而翕受之乎，彼人之好我者又何所顧忌？固靳夫嘉謀嘉猷之入告我后哉，虛懷以集忠告，則我皇無心思，而眾人之心思皆心思矣。翕受以聽謀猷，則我皇無耳目，而眾人之耳目皆耳目矣。眾人之耳目皆耳目故，耳目斯能及遠；眾人之心思皆心思，故心思可以窮神。窮神極遠，故無幽弗燭、無逖弗周。舉九州萬國之情形，無告顛連之赤子，日昭昭于袞扆之前，悉綱之紀之、經之綸之，勞來而匡直之，輔翼而振得之，俾咸適其所宜，各正其性命，將見巍煥則天之勛業可奏，于恭已無為之治也何有。於乎！帝賚良弼乃在版築之傳，巖釣訪渭濱而得鷹揚之呂尚，安知市井魚鹽之內、芻蕘雉兔之間，無名世興王之佐哉，則又不得不為我皇三致意焉。」

> Now, the Emperor occupies the position of a Bodhisattva, manifesting as a sovereign ruler. His untaught wisdom and natural insight have been perfected over countless kalpas, enabling him to grasp the reins of power in his youth and bring peace to the realm from the throne. He handles myriad affairs daily with the ease of a master butcher carving an ox—effortlessly and with ample room to spare. Moreover, he remains simple as unhewn wood, turbid as muddy water. While others all have their purposes, he alone appears stubborn and humble in heart. How could those who are sharp-eyed, scrutinizing, meticulous, and boastful of their abilities glimpse even a fraction of this? Yet, with humble brilliance, he guides all beings, not ashamed to inquire of those below and ask words of me. Though Mount Tai does not refuse soil, and rivers and seas do not reject small streams—indeed, light dust can form mountains, and drops of water create vast oceans—how shall I presume to enhance the height and depth of such mountains and seas? I can only strive to understand the Emperor’s heart, which does not exalt itself as sage or divine but embodies the virtue of valleys and kings in humbly lowering themselves. Therefore, I respectfully offer two words drawn from the classics: “Learn from the lowly.” Dare I say that the lowest among the people possess the highest wisdom? Truly, even grass-cutters and firewood-gatherers—the humblest of the common folk with the lowliest knowledge—can still be teachers. If even they can instruct, then all the more so the many virtuous officials who assist in succession, draw near, rush about, and ward off insults. How could our Emperor not broadly gather loyal counsel and open his heart to receive it? Why should those who wish us well hold back? Surely they would not withhold good plans and wise strategies from being presented to our sovereign. By opening his heart to gather loyal advice, our Emperor need not rely solely on his own mind, for the minds of all become his mind. By attentively receiving counsel and plans, our Emperor need not rely solely on his own ears and eyes, for the ears and eyes of all become his ears and eyes. When the ears and eyes of all are his, his perception reaches far. When the minds of all are his, his understanding can fathom the profound. By fathoming the profound and reaching far, no darkness remains unilluminated, no distance uncircumscribed. Thus, the conditions across the nine regions and myriad states, the suffering and destitute common people, become clearly visible before the imperial screen. All are ordered and regulated, governed and guided, comforted and corrected, supported and uplifted, so that each finds their proper place and fulfills their nature and destiny. Then we shall witness glorious achievements that rival heaven’s height—what difficulty could there be in governing through effortless non-action? Alas! The gifts of emperors often lie in humble builders; by visiting the banks of the Wei River, one finds a soaring Lü Shang. Who knows but that among market vendors, fish-salt traders, grass-cutters, and rabbit-hunters, there may be unseen aides who can rise to support a flourishing reign? For this reason, I cannot but urge our Emperor to pay this matter earnest attention.