凉州：《重修凉州莲花山斗姆阁碑记》看大清帝国前太宗圣训副总裁官、秘书院大学士、东阁大学士、太子太保；内弘文院大学士李霨写莲花山。
凉州学研究之清代内国史院学士刘斗书丹《重修凉州莲花山斗姆阁碑记》赏析~
中文繁体：
神通悟道出黃泉，掌中自有淬界火。事臨上帝，俾屋漏，間存幾希；惕平旦，入廟生敬。粤若有商，以道念設教，後世因之，禋祀弗替，所以尊天而勤民也。蓋政之所由行，禮之所由立，莫大乎神明；非徒革其面目，實將易其心術焉。
涼州卫者，西北枢顶，天下雄镇。西引乌斯，东控朔晋，北通絕域，南接中土。山河盤礴，風氣剛勁，自古為帝王鎖鑰、兵家聚汇、直省都會之地。其城西北蓮花山，勢若華蓋，中峰突起，脈絡蟠紆，其上有湖，若人危坐而几屏未設，觀者每有未安之歎。
山之陽，舊有臺基，前朝贞顺惠妃建斗姆之閣，奉北斗九真圣德天后。歲久風雨，半圮半存，瓦礫欹傾，僅餘數尺。過者問焉，源自何处咸以為憾。
國朝刘公，鎮凉州，節鉞在握。公以弘文入仕，以幹略治軍，外撫邊陲，內宣王化。體天子覆育之仁，一如四時行焉；為生民興除其利害，一如日月照焉。數載之間，兵息民康，里閭安堵，百姓登春台而遊化域矣。
除夕日，公按部登覽，至蓮花山麓，見其臺址，旁有古碑，得其本末。公喟然曰：「涼州，西北之中，負高山而臨平野，如人倚几而無屏，未得其安。斗姆者，玄穹之母，妙相法王之師；統七政而貫九宸，權衡諸真，總馭列曜。大地仰之而生，萬物資之以化，其祀可闕乎？吾其成之，以安此方。」
乃捐俸修葺，銀五千六百餘兩，其舊址而增崇焉。臺基加厚，層構疊起；高可瞻斗極，廣足容香眾。正中奉斗姆元君，神容穆穆；左右列擎羊、陀羅暨諸星真，環拱森然。臺下塑福、祿、壽三老，以象三辰；群仙侍立，威儀肅肅。
其東隅建角閣，上祀日宮，下奉東華；其西隅建角閣，上奉月府，下列抱朴。前設坊門，後通道院；鐘磬洪然，燈爐煌然；回廊曲折，狀若洞天。凡丹青、塑像、器用、齋供，靡不備具。觀者至此，若登蓬瀛，而忘塵世焉。
工始於康熙元年，越數時而告成。落成之日，士民雲集，老幼熙然。咸曰：「斗姆有依，山川有主，吾輩有所歸矣。」於是諸紳士不遠數千里，走書屬筆，請錄其事，以垂永久。
予惟斗姆，坤象也；坤以生為德，故萬物不夭。斗主司命，故壽考有常。今公建臺閣以尊其本，撫斯民以全其生，上契天心，下孚人望。士者雍雍，童叟熙熙，上下交泰，和氣旁流，其感應不爽如此。是役也，非徒壯觀瞻、飾山林而已，實所以鎮方隅、培元化、固人心也。
爰書其事，鐫諸貞珉，立於涼州蓮花山斗姆閣前。俾後之登臨者，仰玄穹之尊，思生民之本，知斯舉也，非一時之功，而千載之意云爾，是為記。
康熙三年歲在甲辰冬十二月上浣之吉。
前太宗聖訓副總裁官、秘書院大學士、東閣大學士、太子太保；内弘文院大學士李霨薰沐敬撰文。
前戶部侍郎、都察院參政、太子太保、內翰林秘書院大學士、吏部尚書；太子太傅車克撰额。
前兵部啟心郎、宗人府啟心郎、內國史院學士、巡撫甘肅等處劉斗書丹。
中文简体：
神通悟道出黄泉，掌中自有淬界火。事临上帝，俾屋漏，间存几希；惕平旦，入庙生敬。粤若有商，以道念设教，后世因之，禋祀弗替，所以尊天而勤民也。盖政之所由行，礼之所由立，莫大乎神明；非徒革其面目，实将易其心术焉。
凉州卫者，西北枢顶，天下雄镇。西引乌斯，东控朔晋，北通绝域，南接中土。山河盘礴，风气刚劲，自古为帝王锁钥、兵家聚汇、直省都会之地。其城西北莲花山，势若华盖，中峰突起，脉络蟠纡，其上有湖，若人危坐而几屏未设，观者每有未安之叹。
山之阳，旧有台基，前朝贞顺惠妃建斗姆之阁，奉北斗九真圣德天后。岁久风雨，半圮半存，瓦砾欹倾，仅余数尺。过者问焉，源自何处，咸以为憾。
国朝刘公，镇凉州，节钺在握。公以弘文入仕，以干略治军，外抚边陲，内宣王化。体天子覆育之仁，一如四时行焉；为生民兴除其利害，一如日月照焉。数载之间，兵息民康，里闾安堵，百姓登春台而游化域矣。
除夕日，公按部登览，至莲花山麓，见其台址，旁有古碑，得其本末。公喟然曰：“凉州，西北之中，负高山而临平野，如人倚几而无屏，未得其安。斗姆者，玄穹之母，妙相法王之师；统七政而贯九宸，权衡诸真，总驭列曜。大地仰之而生，万物资之以化，其祀可阙乎？吾其成之，以安此方。”
乃捐俸修葺，银五千六百余两，其旧址而增崇焉。台基加厚，层构叠起；高可瞻斗极，广足容香众。正中奉斗姆元君，神容穆穆；左右列擎羊、陀罗暨诸星真，环拱森然。台下塑福、禄、寿三老，以象三辰；群仙侍立，威仪肃肃。
其东隅建角阁，上祀日宫，下奉东华；其西隅建角阁，上奉月府，下列抱朴。前设坊门，后通道院；钟磬洪然，灯炉煌然；回廊曲折，状若洞天。凡丹青、塑像、器用、斋供，靡不备具。观者至此，若登蓬瀛，而忘尘世焉。
工始于康熙元年，越数时而告成。落成之日，士民云集，老幼熙然。咸曰：“斗姆有依，山川有主，吾辈有所归矣。”于是诸绅士不远数千里，走书属笔，请录其事，以垂永久。
予惟斗姆，坤象也；坤以生为德，故万物不夭。斗主司命，故寿考有常。今公建台阁以尊其本，抚斯民以全其生，上契天心，下孚人望。士者雍雍，童叟熙熙，上下交泰，和气旁流，其感应不爽如此。是役也，非徒壮观瞻、饰山林而已，实所以镇方隅、培元化、固人心也。
爰书其事，镌诸贞珉，立于凉州莲花山斗姆阁前。俾后之登临者，仰玄穹之尊，思生民之本，知斯举也，非一时之功，而千载之意云尔，是为记。
康熙三年岁在甲辰冬十二月上浣之吉。
前太宗圣训副总裁官、秘书院大学士、东阁大学士、太子太保；内弘文院大学士李霨熏沐敬撰文。
前户部侍郎、都察院参政、太子太保、内翰林秘书院大学士、吏部尚书；太子太傅车克撰额。
前兵部启心郎、宗人府启心郎、内国史院学士、巡抚甘肃等处刘斗书丹。
中文白话：
通达神通、悟明大道，便能超脱生死；掌中自有能化万界的真火。人在祭祀与教化之事上，必须心存敬畏，即使无人察看，也不可有一丝懈怠；清晨自省，入庙生敬，这是古人对天地与神明的基本态度。古时的贤者，以正道为核心设立教化，后世因此延续祭祀不绝，其根本目的，在于尊奉上天、勤恤百姓。政治得以施行，礼制得以建立，最重要的基础，莫过于对神明的敬畏。这并不只是改变外在形式，而是要真正端正人的内心与行为。
凉州，是西北地区的战略要冲，也是天下闻名的雄镇。向西连接乌斯，向东控制朔晋，北通远域，南接中原。这里山河雄浑，风气刚健，自古以来就是帝王的军事锁钥、兵家必争的中心之地，也是西北的区域中心。城西北的莲花山，形势如同华盖，中峰突起，山势盘绕，其上有湖。整体形态，仿佛一个人端坐却没有屏风遮挡，因此登山远望的人，常会生出一种未得安稳的感觉。
莲花山北麓，原本有一处高台。前朝贞顺惠妃曾在此修建斗姆阁，用以供奉北斗九真圣德天后。岁月久远，经受风雨侵蚀，建筑大多倒塌，只剩下残存的瓦砾和数尺台基。行人经过，询问其来历，却无人能说清楚，都为此感到惋惜。
本朝刘公镇守凉州，手握军政大权。他以学识入仕，又以才能治军，对外安抚边疆，对内推行王化，体察皇帝抚育天下的仁心，如同四时运转一般自然；为百姓除害兴利，又如日月照耀，普惠无私。数年之间，兵事平息，百姓安康，乡里安定，人们安居乐业，生活在安定教化之中。
除夕这一天，甘肃巡抚刘斗巡视属地，登上莲花山脚，见到旧台遗址，旁边还立有古碑，从中了解了事情的来龙去脉。他感慨地说：“凉州位于西北腹地，背靠高山，面向平野，就像人靠着桌案却没有屏风，始终缺少一种安定之势。斗姆是天穹之母，是妙相法王之师，统御日月星辰，主宰诸天神灵。大地仰赖她而孕育万物，万物因她而化生，这样的重要祭祀，怎能荒废？我应当将它重新修建，以安定这一方天地。”
于是，我与刘公等捐出自己的俸禄等，共计白银五千六百余两，在原址上扩建修葺。台基加高加厚，层层叠起；高度可以仰望北斗，空间足以容纳众多香客。正中央供奉斗姆元君，神态庄严肃穆；两侧排列擎羊、陀罗等星宿神祇，环绕拱卫，气势森然。台下塑有福、禄、寿三位神像，象征天上的三辰，众仙分列左右，仪态肃整。
台东与台西各建角阁。东侧上供太阳神，下奉东华帝君；西侧上供月府神灵，下列抱朴真君。前方设有牌坊，后方连通道院。钟声磬音浑厚悠远，灯火明亮辉煌；回廊曲折环绕，如同洞天福地。无论是壁画、塑像，还是祭器与供品，都一应齐全。来此参观祭祀的人，仿佛登临仙境，暂时忘却尘世纷扰。
工程始于康熙元年，历时数段时间，最终全部完成。落成之日，士人百姓云集，老少欢欣。众人都说：“斗姆有了依托，山川也有了主宰，我们这些百姓终于有了精神归宿。”于是，许多士绅不辞数千里奔走，递交文书，请人撰写碑记，希望将此事流传后世。
我认为，斗姆象征大地的德性，以生养万物为根本，因此万物得以生生不息；北斗主掌人的寿命，因此人的生死寿夭都有其定数。如今刘公修建台阁，尊奉根本，又抚恤百姓、保全生计，上合天意，下得民心。士人和顺，百姓安乐，上下融洽，和气流行，其感应如此明显。此次工程，并非只是为了壮观景致、装饰山林，而是用来安定地方、培育教化、稳固人心的长远之举。
因此我与车克记述此事，刻在石碑之上，立于凉州莲花山斗姆阁前。让后来登临此地的人，仰望苍穹的尊严，思考百姓生存的根本，明白这一举措，并非一时之功，而是着眼千载的深远用心。
本碑立于清康熙三年，岁次甲辰，冬季十二月上旬的吉日。
撰写碑文者为：曾任《太宗圣训》副总裁官、秘书院大学士、东阁大学士，并加封太子太保衔的内弘文院大学士李霨。撰文前依礼净身焚香，以示恭敬。
书写碑额者为：曾任户部侍郎、都察院参政，兼太子太保衔，并历任内翰林秘书院大学士、吏部尚书，加封太子太傅的车克。
碑文书丹者为：曾任兵部启心郎、宗人府启心郎、内国史院学士，时任巡抚甘肃等处的刘斗，负责将全文以丹书刻石。
碑已无字迹，在松树镇科畦七队。
英国英文：
To attain supernatural insight and comprehend the Great Way is to transcend life and death; within one’s grasp lies the true fire capable of transforming all realms. In matters of ritual and moral instruction, one must always maintain reverence: even when unobserved, there should be no lapse in respect. Morning self-examination and reverent conduct upon entering the temple constituted the fundamental attitude of the ancients toward Heaven and the divine. In antiquity, sages established systems of instruction grounded in the True Way; later generations continued these rites without interruption. Their ultimate purpose was to honor Heaven and to care for the people. The effective operation of governance and the establishment of ritual order rest, above all, upon reverence for the divine. This is not merely a matter of outward reform, but a genuine rectification of the human heart and conduct.
Liangzhou Guard stands as a strategic pivot of the northwest and a renowned stronghold under Heaven. To the west it connects with the Wusi regions, to the east it controls Shuojin, to the north it opens toward distant territories, and to the south it links with the Central Plains. Its mountains and rivers are vast and imposing, its climate vigorous and resolute. Since ancient times it has served as an imperial bulwark, a focal point of military contention, and a major regional center. To the northwest of the city rises Lotus Flower Mountain, shaped like a ceremonial canopy, with a central peak thrusting upward and ridgelines coiling about it. Its form resembles a person seated upright without a screen behind—thus those who gaze upon it often sense a lack of stability.
On the southern slope of Lotus Flower Mountain once stood a high platform. In a former dynasty, Consort Zhenshun Hui commissioned the construction of a Hall of the Doumu here, dedicated to the Holy Virtuous Heavenly Empress of the Nine True Stars of the Northern Dipper. Over the long passage of years, wind and rain took their toll; the structure fell largely into ruin, leaving only scattered rubble and a few feet of remaining foundation. Travelers who passed by inquired about its origins, but none could give a clear account, and all regretted its decline.
In the present dynasty, Lord Liu was appointed to guard Liangzhou, holding both civil and military authority. Entering official life through scholarship and governing the army with strategic ability, he pacified the frontier externally and propagated royal virtue internally. He embodied the emperor’s benevolence in nurturing the realm, as naturally as the turning of the seasons; he promoted benefit and removed harm for the people, impartially like the sun and moon. Within a few years, warfare subsided, the populace prospered, villages were secure, and the people lived in peace under enlightened governance.
On New Year’s Eve, Lord Liu conducted an inspection and ascended the foothills of Lotus Flower Mountain. There he saw the remains of the old platform and an ancient stele nearby, from which he learned the full history of the site. He sighed and said:“Liangzhou lies at the heart of the northwest, backed by high mountains and facing open plains—like a person leaning upon a desk without a screen, it lacks a sense of security. Doumu is the Mother of the Celestial Vault, the teacher of the Wondrous Form Dharma King; she governs the Seven Luminaries and unites the Nine Heavens, weighing the divine forces and commanding the constellations. The earth relies upon her for life, and all beings depend upon her transformation. How could such a vital rite be neglected? I shall restore it, to bring peace to this land.”
Accordingly, Lord Liu and others—including myself—donated our official stipends, contributing a total of more than 5,600 taels of silver to rebuild and expand the structure upon its original site. The foundation was thickened and raised, the tiers constructed in ascending layers; its height allowed one to gaze toward the Northern Dipper, and its breadth accommodated multitudes of worshippers. At the center stood the image of Doumu Primordial Sovereign, solemn and dignified; on either side were arrayed the stellar deities Qingyang, Tuoluo, and others, encircling her in majestic formation. Below were sculpted the Three Immortals of Fortune, Prosperity, and Longevity, symbolizing the Three Celestial Bodies; the assembled immortals stood in attendance, their bearing austere and reverent.
Corner pavilions were built to the east and west. In the eastern pavilion, the Solar Palace was enshrined above and the Eastern Florescence Deity below; in the western pavilion, the Lunar Court was honored above, with Master Baopu arrayed below. A ceremonial gate stood at the front, and a Daoist compound connected behind. Bells and chimes resounded deeply, lamps and censers shone brilliantly; winding corridors evoked the form of a hidden paradise. Murals, statues, ritual vessels, and offerings were all fully provided. Those who came to worship felt as though they had ascended to the Isles of the Immortals, momentarily forgetting the mortal world.
Construction began in the first year of the Kangxi reign and, after several phases, was brought to completion. On the day of dedication, scholars and commoners gathered in great numbers, young and old alike rejoicing. All declared: “Doumu now has her abode; the mountains and rivers have their guardian. We, the people, finally have a spiritual home.” Thus, gentry from thousands of miles away submitted written petitions, requesting that this event be recorded so it might endure for generations.
In my view, Doumu embodies the Earthly principle; as Earth takes life-giving as its virtue, all beings are preserved from premature extinction. The Dipper governs destiny, and thus human longevity follows an ordained course. Now that Lord Liu has constructed this hall to honor the source and has cared for the people to preserve their lives, he accords with Heaven above and earns the trust of the people below. Scholars are harmonious, elders and children content; superiors and inferiors are aligned, and a current of concord flows throughout. Such responsiveness is unmistakable. This undertaking was not merely for grand spectacle or embellishing the landscape, but truly to stabilize the region, cultivate moral transformation, and secure the hearts of the people.
Therefore I have recorded these events and had them engraved upon stone, erecting the stele before the Hall of Doumu on Lotus Flower Mountain in Liangzhou. May those who ascend here in later ages look up to the dignity of the heavens, reflect upon the foundations of the people’s livelihood, and understand that this achievement was not a transient effort, but a vision intended for a thousand years.
This stele was erected on an auspicious day in the first ten-day period of the twelfth lunar month, in the autumn of the third year of the Kangxi reign of the Qing dynasty (cyclical year Yisi).
The inscription was composed by Li Wei, who previously served as Deputy Chief Editor of the Sacred Instructions of the Taizong Emperor, Grand Secretary of the Secretariat, Grand Secretary of the Eastern Pavilion, and concurrently held the honorary title of Grand Guardian of the Heir Apparent. He composed the text after ritual purification and incense offering, in reverence.
The stele title was written by Che Ke, formerly Vice Minister of Revenue, Participating Administrator of the Censorate, Grand Secretary of the Inner Hanlin Secretariat, Minister of Personnel, and concurrently bearing the honorary title of Grand Tutor to the Heir Apparent.
The calligraphy for the inscription was executed in cinnabar by Liu Dou, formerly Supervising Secretary of the Ministry of War, Supervising Secretary of the Imperial Clan Court, Academician of the Inner State Historiography Institute, and then serving as Governor of Gansu and associated regions.
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