凉州：趙惟熙重修莲花山新百子观音阁碑记，此碑记为中华民国（1917年）所立，系凉州莲花山新百子观音阁重修碑记，较为详尽。
《中華民國重修蓮花山新百子觀音閣碑記》
中文繁体：
癸未年甘肅都督趙惟熙是役籌集工料等共計折合大洋六萬整餘圓，不敷募化。
甘肅省臨時參議會參議員、修志委員會分任祖籍至正使吳理德撰文。
甘肅省公立法政專門學校法律科講習班權愛堂書丹。
紅緞八三幅，網紗四幅，盤周全。
邑西有蓮花山，西鄉名勝區也。山多古廟，名剎而尤，古像乃西北最；有鎮殿古佛神像八幅，黑虎靈官神二幅，舊百子觀音閣為最勝。
按觀音為菩薩名，《法華經》云：
佛告無盡意菩薩：「善男子！若有無量百千萬億眾生，受諸苦惱，聞是觀世音菩薩，一心稱名，觀世音菩薩，即時觀其音聲，皆得解脫！」
唐人讀世字，但稱觀音世音菩薩用之，然以百子為名，則無考。
或謂詩文有云：「大江獄中，百聽男意」，大似多附會之說，爾未可知。
又生民為云：古佛祀，以佛入嗣門第初生，即以萎原出，祀郊祺而得世嗣男；祀百子觀音，其殆祀郊祺之意歟。
蓮花山新舊百子觀音閣，建於狹山蹊谷，峋嶇攀登。維茲有楊玄師宗山為善信，便於祀。爰集善信，募集工員，捐資進一間於前山，計大殿三楹，旁復建精舍六間，殿北齋房一院，是役也。
經始於癸未年，成於丁巳，共付工料、大洋六萬餘圓，實賴檀那之力不沒。屬記諸貞珉，以垂不朽云。
嚴攸、丁旭載文；段永新、劉茂齡校。
玄門楊宗山從施誠相繫劉信德、張信明。
郝在中、伊宗尹、張宗和等捐三副盤；大洋三千；木料三百根；一口鐘；一口爐；一座幡竿；一根旗。
中文简体：
癸未年甘肃都督赵惟熙是役筹集工料等共计折合大洋六万整余圆，不敷募化。
甘肃省临时参议会参议员、修志委员会分任祖籍至正使吴理德撰文。
甘肃省公立法政专门学校法律科讲习班权爱堂（进士权尚忠之子）书丹。
红缎八三幅，网纱四幅，盘周全。
邑西有莲花山，西乡名胜区也。山多古庙，名刹而尤，古像乃西北最；镇殿古佛神像八幅，黑虎灵官神二幅，旧百子观音阁为最胜。
按观音为菩萨名，《法华经》云：
佛告无尽意菩萨：“善男子！若有无量百千万亿众生，受诸苦恼，闻是观世音菩萨，一心称名，观世音菩萨，即时观其音声，皆得解脱！”
唐人读“世”字，但称观音世音菩萨用之，然以百子为名，则无考。
或谓诗文有云：“大江狱中，百听男意”，大似多附会之说，尔未可知。
又生民为云：古佛祀，以佛入嗣门第初生，即以萎原出，祀郊祺而得世嗣男；祀百子观音，其殆祀郊祺之意欤。
凉州莲花山新旧百子观音阁，建于狭山蹊谷，峋嶇攀登。维兹有杨玄师宗山为善信，便于祀。爰集善信，募集工员，捐资进一间于前山，计大殿三楹，旁复建精舍六间，殿北斋房一院，是役也。
经始于癸未年，成于丁巳，共付工料、大洋六万余圆，实赖檀那之力不没。属记诸贞珉，以垂不朽云。
严攸、丁旭载文；段永新、刘茂龄校。
玄门杨宗山从施诚相系刘信德、张信明。
郝在中、伊宗尹、张宗和等捐三副盘；大洋三千；木料三百根；一口钟；一口炉；一座幡竿；一根旗。
中文白话：
中华民国（1913年）癸未年，此次工程由中华民国甘肃都督赵惟熙（江西人，光绪巳丑科进士）所筹集的工料费用，合计折合大洋六万余元，仍有不足，只能继续募化补充。
本文由甘肃省临时参议会参议员、修志委员会分任祖籍至正使吴理德撰写。
书丹者为甘肃省公立法政专门学校法律科讲习班权爱堂先生（进士权尚忠之子）。
所用红缎八十三幅、网纱四幅，陈设铺陈，皆已齐备。
凉州城西有莲花山，为西乡一带著名胜地。山中古庙众多，名刹尤盛，古代佛像之精美，在西北一带堪称第一。
其中镇殿古佛神像八幅，黑虎灵官神像两幅，而旧有百子观音阁，尤为胜境。
按理而言，“观音”为菩萨之名。《法华经》中记载：
佛告无尽意菩萨说：“善男子！若有无量百千万亿众生，遭受诸多苦恼，只要听闻观世音菩萨之名，一心称念，观世音菩萨便会即刻观其音声，使其皆得解脱。”
唐人诵读“世”字，称作“观音世音菩萨”，此名用之已久；但若称为“百子观音”，则在经典中并无确切出处。
或有人援引诗文中所谓“大江狱中，百听男意”之语，似乎多属牵强附会之说，实在难以确证。
又有民间传说称：古时祭祀佛像，凡有子嗣初生，便以牲礼祭祀郊祺，以求家族延续、得生男嗣；而祭祀百子观音，大概也蕴含此类祈求子嗣之意吧。
凉州莲花山新、旧两处百子观音阁，原本建在山谷狭隘、道路崎岖之处，攀登艰难。因为赵惟熙领衔募集官方资金六万大洋，重修旧百子阁，而道士杨宗山认为应当另择地便于香火祭祀，遂联合赵惟熙官方和众善信，募集工匠，捐资在前山另建了一处。
新建工程包括：大殿三间，旁建精舍六间；殿北另设斋房一院，工程规模由此而成。
本次工程始于中华民国二年（1913年）癸未年，完成于中华民国六年（1917年）丁巳年，历时4年，前后所耗工料费用共计大洋六万余元，就这还不够，后续由其他信众募捐，剩余全赖诸位檀那信众鼎力相助，方得圆满不废。
特将都督大人赵惟熙等重修此事记刻于坚贞石碑之上，以垂久远，不使湮没。
文稿由严攸、丁旭撰写整理；段永新、刘茂龄校订。
玄门杨宗山率先施诚，刘信德（复兴农刘氏）、张信明等相继捐助。
郝在中、伊宗尹、张宗和等人捐献三副供盘、大洋三千元、木料三百根，并奉献一口钟、一口香炉、一座幡竿、一面旗帜。
英国英文：
Inscription on the Republican-Era Restoration of the Baizi Guanyin Pavilion at Lianhua Mountain
In this undertaking, the total funds raised for labor and materials amounted to the equivalent ofsixty thousand silver dollars and some remainder; the sum was still insufficient, and further public solicitation was therefore undertaken.
Wu Lide,
Member of the Provisional Gansu Provincial Assembly,Member of the Gazetteer Compilation Committee,Acting Commissioner for Ancestral Registration and Rectification,
composed the text.
Quan Aitang,
Instructor of the Law Training Class,Gansu Provincial Public College of Law and Politics,inscribed the calligraphy.
Eight lengths of red satin, three additional pieces, four lengths of gauze, and ritual trays were all duly provided.
To the west of the county liesLianhua Mountain, a renowned scenic area of Xixiang. The mountain abounds in ancient temples, among which the eminent monasteries are especially notable. Within the main hall standeight images of ancient Buddhas, andtwo images of the Black Tiger Spiritual Officer. Of all the structures, theformer Baizi Guanyin Pavilionwas the most distinguished.
Guanyin is the name of a Bodhisattva. The Lotus Sutra states:
The Buddha said to Bodhisattva Endless Intent: “Good man! If there are immeasurable hundreds of thousands of millions of living beings who suffer all manner of afflictions, and upon hearing of Bodhisattva Avalokiteśvara, single-mindedly invoke his name, then Bodhisattva Avalokiteśvara will immediately perceive their voices, and all will be liberated.”
In the Tang dynasty, the character shi (“world”) was read differently, and the Bodhisattva was commonly referred to asGuanyin Shiyin. However, the designation “Baizi” (Hundred Sons) lacks classical textual verification.
Some have cited poetic sayings such as: “Within the great river prison, a hundred listen for male offspring,” which appears largely to be a forced and speculative association, and cannot be firmly substantiated.
Among the common people it is also said that in ancient Buddhist rites, when a firstborn child entered a lineage, offerings were first made in the open fields, followed by sacrifices at suburban altars to obtain male heirs. Worship of the Baizi Guanyin may therefore be akin to the ancient rites of praying for lineage blessings.
The old and new Baizi Guanyin Pavilions at Lianhua Mountain were built deep within narrow mountain paths and valleys, requiring arduous climbing. At this time,Daoist Master Yang Zongshan, a devout believer, found the location inconvenient for worship. He therefore gathered fellow devotees, recruited laborers, and contributed funds to construct a new pavilion at the front of the mountain. The project comprised a main hall of three bays, six additional meditation chambers, and a courtyard of fasting rooms to the north of the hall—this was the undertaking.
Construction began in theGuiwei yearand was completed in theDingsi year. Total expenditures for labor and materials exceededsixty thousand silver dollars, made possible entirely through the unceasing generosity of donors.
This record is engraved upon enduring stone, so that it may be transmitted forever.
Yan YouandDing Xurecorded the text;Duan Yongxin andLiu Maolingproofread it.
DaoistYangZongshan, together with donorsLiu XindeandZhang Xinming, are hereby recorded.
Hao Zaizhong,Yi Zongyin,Zhang Zonghe, and others donated three ritual trays, three thousand silver dollars, three hundred logs of timber, one bell, one incense burner, one banner pole, and one ceremonial flag.
凉州府，在大清帝国时期有直省都会，西北中权之称，是名副其实的“六朝古都，西北首府”，《中华民国重修莲花山新百子观音阁碑记》，此碑记为中华民国时期（1917年）所立，“丁巳”即1917年，系凉州莲花山新百子观音阁重修之纪念碑。此次甘肃都督赵惟熙巨资重修以甘肃都督赵惟熙发起，甘肃议会议员吴理德撰文，权爱堂书丹。严攸、丁旭载文；段永新、刘茂龄校。还涉及复兴农刘氏中的刘信德。赵惟熙是光绪十六年（1890年）庚寅恩科殿试金榜二甲第六十五名进士，1912年03月，署甘肃省都督兼民政长，主持甘肃军政。复兴农刘氏中的刘茂林、刘吉林，在文庙的士绅民碑文中也有记载，此碑文中的刘信德，刘茂林的父亲。复兴农刘氏家族家谱表：
一世：刘允龙，雍正十三年（1735年），乙卯科武举人。武举登第后，入营效力，官至扬州卫三帮领运千总。千总为清代卫所体系中基层军官，掌管兵丁、操练与军需事务。扬州地处运河枢纽，漕运关系国家财政命脉，所谓“三帮领运”，即分段统领漕运兵船与护运兵丁，职责尤重于水陆协同、秩序维持与防盗护粮。刘允龙以西北武举，得任江淮漕运要职，显示其在军务与纪律方面获得朝廷信任。其妾贾氏为牛鉴母亲之妹。
二世：刘赓元，字信资，号紫轩居士，道光五年（1825年），乙酉科岁贡，官至青州府寿光县通判，岁贡虽较科举正途稍逊，但在清代地方官僚体系中仍具重要补充作用，多用于选拔熟悉地方事务、具备行政潜力者。刘赓元能够由岁贡出仕，并担任通判一职，说明其并非仅停留于名义贡生，而是真正进入地方行政系统，承担实际治理责任。
三世：刘 铠（1814—1865年），字莲生，又字梦鸾，号尚轩，道光二十七年（1847年），刘铠参加丁未科会试，会试第三十二名，殿试金榜三甲第一百一十五名，赐同进士出身。同榜者包括张之万、袁绩懋、庞锺璐、沈桂芬、李鸿章等清廷名臣，能与这些人物同列金榜，足见其学识之精湛。中进士后，刘铠授直隶密云知县，正式步入仕途，后来直隶总督讷尔经额还将大侄女费莫氏许配给他，费莫蕴秀更是和他称兄道弟，太平军北上时刘铠在广平县接应讷尔经额，讷尔经额下狱后被桂良和朝廷边缘化，刘铠与同为三河知县的扬州府宝应县刘宝楠交好，互称为兄弟，其中刘宝楠一妹嫁于刘铠为妾。赏花翎。
四世：刘振先，咸丰五年贡生。
五世：刘锡恩，同治朝。
六世：刘天福，同治，光绪朝。
七世：刘文锐，宣统朝。
八世：刘仁德（长），宣统朝、民国。
刘信德（次），宣统朝、民国。
九世：刘吉林，仁德生。民国时期武威县西区区长，凉州文庙有碑。
刘镜林，信德生（长）。民国。
刘禄林，信德生（次）。民国。
刘茂林，信德生（三）。民国，凉州士绅，凉州文庙有碑。
刘会林，信德生（四）。民国。
十世：刘生有，吉林生。民国，中华人民共和国。
刘生忠，茂林生（长）。民国，中华人民共和国。
刘生全，茂林生（次）。民国，中华人民共和国。
刘生云，茂林生（三）。民国，中华人民共和国。
刘生堂，茂林生（四）。民国，中华人民共和国。
刘生延，茂林生（五），中华人民共和国。
刘生红，禄林生（长），民国，中华人民共和国。
刘生柱，禄林生（次），民国，中华人民共和国。
刘生万，会林生（长）。民国，中华人民共和国。
十一世：刘成龙，生有生（长）。刘学龙，生有生（次）。
刘军龙，生有生（三）。
刘主龙，生忠生（长）。
刘伟龙，生忠生（次）。
刘树龙，生云生。
刘有龙，生堂生。李廷财，生堂养子。
刘水龙，生红生（长）。
刘巨龙，生红生（三）。
刘全龙，生红生（四）。
刘青龙，生红生（五）。
刘胜龙，生红生（六）。
刘要龙，生柱生（长）。
刘天龙，生柱生（次）。
刘红龙，生万生（长）。
刘建龙，生万生（次）。
刘海龙，生延生。
刘信德有四子：长子刘镜林，次子刘禄林，三子刘茂林，四子刘会林。
权尚忠，光绪二十四年（1898年）戊戌科殿试三甲一百零八名进士；权爱堂（棠）是权尚忠之子，权爱堂（棠）后来行医，其家族后和武威教育学院还有关系；只不过这复兴农刘铠后裔刘大兔子（刘吉林），外号大兔子，为民国时期1929年，武威县西区区长兼任区保卫团团长，走了另外的路线步入军政领域。其碑文中的人物，在凉州文庙的碑林碑文中均有出现，收录于《武威金石志》中，这也体现出，他们的确为凉州文化做出的巨大贡献。凉州莲花山目前看，其中进士群体很青睐这个地方，也许与其上的紫山书院有莫大关系。
百子观音主司祈子送福，碑文中引《法华经》以及《诗经·大雅·思齐》《生民》中郊祺祈子的典故，阐发求嗣延祚之意，文辞典雅，义理分明，具有鲜明的民国时期地方重修庙阁碑记风格。碑文所反映的，是西北第一名刹在清末民初社会转型背景下，对大清帝国以来香火传统的延续。其中谈到十幅古画，乃名士所作，价值连城。凉州莲花山百子观音阁所承载的祈福多子之民俗信仰，历经朝代更替而未绝，至今仍为凉州地方社会所沿袭，堪称一处保存完好的区域宗教与民俗文化遗存。冯炜，即慕容洞唐，姥爷祖上杨正海。杨正海、杨宗山家族，是蒙古族杨氏，落籍凉州后，认同凉州文化，成为了凉州人。杨宗山喜欢道教，为凉州玄门道士。
“Stele Inscription for the Republican-Era Reconstruction of the New Baizi Guanyin Pavilion at Lianhua Mountain”
This stele was erected during the period of the Republic of China, in the year 1917. The cyclical designation Dingsi corresponds to 1917, and the inscription commemorates the reconstruction of the New Baizi Guanyin Pavilion on Lianhua Mountain in Liangzhou.
The reconstruction project was initiated and funded on a grand scale byZhao Weixi, then Military Governor of Gansu. The inscription was composed byWu Lide, a member of the Gansu Provincial Assembly, and the calligraphy was executed byQuan Aitang.
The text was recorded byYan YouandDing Xu, and collated byDuan YongxinandLiu Maoling.
Among those involved wasLiu Xinde, a member of the Liu clan of Fuxingnong.
Zhao Weixi was a jinshi degree holder of the second class, ranked sixty-fifth, in the Gengyin Enke Palace Examination of the sixteenth year of the Guangxu reign (1890). In March 1912, he was appointed Acting Military Governor of Gansu Province, concurrently serving as Director of Civil Administration, and was responsible for overseeing the province’s military and civil affairs.
Members of the Liu clan of Fuxingnong—specificallyLiu MaolinandLiu Jilin—are also recorded in the gentry and local inscriptions preserved at the Confucian Temple in Wuwei. TheLiu Xindementioned in this stele may plausibly have been the father of one of these two figures.
Quan Shangzhong, the father of Quan Aitang, was a jinshi of the third class, ranked one hundred and eighth, in the Wuxu Palace Examination of the twenty-fourth year of the Guangxu reign (1898). Quan Aitang, his son, later practiced medicine, and his family subsequently became associated with Wuwei Teachers College.
By contrast, a descendant of the Fuxingnong Liu lineage—Liu “Datunzi”(likely identical with Liu Jilin)—followed a different path, entering the military and political sphere. In 1929, during the Republican period, he served as District Head of the Western District of Wuwei County while concurrently acting as Commander of the District Defense Corps. The individuals named in this stele are all attested in inscriptions preserved at the Wuwei Confucian Temple and are recorded in Wuwei Jinshi Zhi (A Gazetteer of Stone Inscriptions from Wuwei) compiled byWang Qiying, reflecting their substantial contributions to the cultural life of Liangzhou.
An examination of Lianhua Mountain in Liangzhou reveals that it was particularly favored by the jinshi elite, a circumstance likely related to the presence of theZishan Academylocated on the mountain.
The Baizi Guanyin is traditionally revered as a deity presiding over prayers for offspring and the bestowal of blessings. The stele draws upon passages from the Lotus Sutra, as well as allusions to the Classic of Poetry—notably “Si Qi” from the Greater Odes and the “Shengmin” hymn—invoking ancient rites of suburban sacrifice (jiaoqi) associated with prayers for progeny. Through these references, the inscription expounds the ideals of seeking heirs and ensuring the continuation of the family line. Its language is elegant and restrained, its argumentation clear, and it exemplifies the distinctive style of local temple-reconstruction inscriptions of the Republican era.
What the inscription ultimately reflects is the continuity of religious devotion at what was regarded as the foremost Buddhist sanctuary in northwestern China, set against the backdrop of social transformation during the transition from the late Qing to the early Republic. It attests to the sustained vitality of incense-offering traditions inherited from the Qing imperial period. The text also records ten ancient paintings, created by renowned literati, described as being of immeasurable value.
The Baizi Guanyin Pavilion on Lianhua Mountain thus embodies a longstanding folk belief in blessings of fertility and numerous descendants. This tradition has endured successive dynastic changes without interruption and continues to be observed in local society today, making the site a remarkably well-preserved example of regional religious and folk-cultural heritage.
凉州府莲花山百子阁
文华殿大学士
碧峰擎日映苍穹，
古刹千年绕翠松。
百子观音慈眼照，
香烟袅袅度凡踪。
石阶迂回连云起，
檐角飞翘映夕红。
善信重修垂千载，
福泽绵长遍地风。
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