---
title: "天童弘覺忞禪師北遊集 · 京都城西紫竹院放生社序"
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/cmgn0wn5l10btjl04rgmt9431"
---

### 京都城西紫竹院放生社序

> Preface to the Life-Release Society of Zizhu Temple, West of the Capital

佛十力中，業力最大；諸業力中，殺業尤大。良以殺業能障大悲心、能戕菩提種、能招來世三途惡報、能令生生冤對相仇，互相賊害、互相食噉，無有窮已。何故？凡有血氣者莫不有知，凡有知者莫不保命畏死，況碎之以刀俎、烹之以鼎鑊？使其籲天無路，毒痛糜軀，能遂晏然于懷乎？所以戾氣于和乖氛致祲，兵凶繼作喪亂臶臻，數十年來，膏血沐川原、白骨連山岳，皆此殺業為之釀致也。而俗習成風，恬不知怪，固謂人靈而物蠢，殺亦何妨？然人矣或觸網而殞身，物矣反傷弓而畏曲，是則強弱有異，靈蠢奚分？且人物亦何常之？有玄鳥降而胚商、李生狂而變虎，是在一念之善惡，而人物之轉環立現矣。曹谿有言：「吾負汝金，不負汝命。」欠債還錢，理應自償。然則今之以命償我者，豈非昔我以命貰彼者乎？今我能不貸彼，則頫仰無累已為大慶，況全之以生、復之以性，使其飛潛食息，樂育無虞，將見慈祥德布，豈弟仁流？戾氣乖氛悉化為惠風甘雨，是則泰和充于國、善美浹于家，還顧影衾不大有愉快者乎？

> Among the ten powers of a Buddha, the power of karma is the greatest; and among all karmic forces, the power of killing is the most severe. This is because the act of killing blocks the mind of great compassion, damages the seed of Enlightenment, brings about the three wretched realms in future lives, and causes endless cycles of enmity and vengeance—beings harming and devouring one another without end. Why is this so? Every creature with blood and breath possesses awareness, and every being with awareness cherishes life and fears death. How much more so when they are hacked apart by knives and cleavers, or boiled in cauldrons? With no recourse to heaven, their bodies wracked with agony—can they possibly feel at ease? Thus, resentment taints harmony and imbalance brings disaster; war and chaos follow in succession. Over the decades, blood has soaked the plains and rivers, and white bones have piled up like mountains—all of this is brewed from the karma of killing. Yet common custom has turned this into habit, and people grow accustomed without surprise, thinking, "Humans are intelligent, animals are dull—what harm is there in killing?" But humans can be snared and lose their lives, just as animals can fear the twang of a bowstring. When there is difference in strength, where is the distinction between intelligent and dull? Moreover, what is constant between humans and animals? The dark swallow descended and gave rise to the Shang dynasty; a man named Li turned into a tiger in his madness. It all hinges on a single thought of good or evil, and the cycle between human and animal is immediately evident. Huineng once said: "I owe you gold, but not your life." Paying a debt with money is proper recompense. Thus, those who now repay me with their lives—were they not once repaid by me in a previous existence? If I can now refrain from taking their lives, then without burden above or below, this is already a great blessing. How much more so if I grant them life and restore their nature, letting them fly, swim, eat, breathe, and thrive without fear? Then compassion and virtue will spread, and kindness and benevolence will flow. Resentment and imbalance will all transform into gentle breezes and sweet rain. Then harmony fills the nation, goodness permeates the home. Looking back upon oneself, would there not be great joy?

都城之西有紫竹院者，蓋內臣宗公施莊居為精舍者也。背城僻處，活水環流，綠圃蒼疇，一望無際，而羅青錯黛掩映眉端者，則西山群峰之奇勝也。一日，鄰襄沈公與諸同人憩遊于此，睹茲勝概，慨然有發于懷，遂襄諸同志謀為放生之所。顧殿宇廊廡傾穨，復甚乃各醵金錢更番修葺，不旬日煥然復觀。又歲以雙月為期，遠近聞者無不踊躍隨喜，雲赴川趨。諸凡贖而至者，潛鱗翔羽及角蹄介毛之屬，咸各游泳自若安養得宜。復延僧眾六時課修，預為生物莊嚴淨土。于是鐘魚交荅，唄梵遙傳，一時聞者、見者各生慈怛，互相勸化，而華膴珍鯖之家，或止、或戒，翕然移風無慮數十百家矣。

> To the west of the capital lies Purple Bamboo Temple—originally a private estate graciously donated by the eunuch Lord Zong to be converted into a place of Buddhist practice. Situated in a quiet spot beyond the city walls, it is embraced by flowing streams, surrounded by fertile green fields that stretch endlessly into the distance, and graced by the layered blues and greens of the Western Hills over the horizon—a truly remarkable scenic wonder. One day, Lord Shen of neighboring Xiang, along with several companions, came here to rest and wander. Moved by this beautiful setting, he felt a deep stirring in his heart and resolved with fellow like-minded friends to establish this place as a sanctuary for releasing living beings. Yet the temple halls and corridors had fallen badly into disrepair, so they each contributed money from their own pockets, taking turns to oversee the renovations. Within little more than ten days, the temple was restored to its former splendor. They further set a schedule of releasing life twice each month, and when word spread, people from near and far eagerly came to join in this meritorious practice, gathering like clouds and streaming like rivers. All creatures that were ransomed from captivity—whether fish swimming in the deep, birds soaring above, or animals with hooves, horns, shells, or fur—found themselves free to move about naturally, safe and well cared for. The monks were also invited to cultivate practice throughout the six periods of the day, preparing a pure land for these beings. Thus the sounds of bell and fish-shaped block answered each other, and the chanting of Buddhist hymns drifted far and wide. All who heard or witnessed this were moved to compassion and tenderness of heart, encouraging one another toward goodness. Even wealthy households accustomed to lavish feasts either gave up killing altogether or adopted vegetarian precepts, and in this way customs were transformed—no fewer than a hundred families were gently changed.

嗚呼！鄰襄方留心祖道，果能與同社諸公因放生而求厥無生之理，求之既切，豁然如龐襄陽之「一口吸盡西江水」，寧止為一身一世洗業致祥，且將使窮生盡劫我之與物共遊常樂我淨之鄉，而後生不可得、死不可得、殺不可得、放亦不可得，乃至我之與物因業果報俱不可得，則利樂夫人世者又烏可窮哉。

> Alas! Our neighbor is already devoted to the ancestral path. If he can truly join the community in seeking the principle of birthlessness through the practice of releasing life, and if his seeking is earnest enough, he may suddenly awaken—just like Pang Xiangyang’s “one mouth swallows up the West River water.” This would not merely cleanse one person’s karma and bring good fortune for a single lifetime; it would enable all beings, throughout countless eons, to dwell together with us in the realm of eternal joy, true self, and purity. Then birth would be ungraspable, death ungraspable, killing ungraspable, releasing ungraspable—even the distinctions between self and other, along with all karmic retribution, would be ungraspable. The benefit and joy brought to the human world would then be truly inexhaustible.

于時鄰襄與諸仁人聞是言已，乃各合掌讚歎，發大殊勝心，仍即勒諸貞玟以為永久之券焉。

> At that time, Nielin and the other virtuous people, having heard these words, each joined their palms in reverence and praised with great heartfelt devotion. They then inscribed this covenant upon precious jade to serve as an eternal pledge.

## 弘覺忞禪師北遊集卷第六

> Master Hongjue Min's Northern Journey Collection, Volume 6