姑臧紫山上的斗姆閣，涼州人每年農歷五月十三都要去看看的地方！

涼州：《重修涼州蓮花山斗姆閣碑記》看大清帝國前太宗圣訓副總裁官、秘書院大學士、東閣大學士、太子太保；內弘文院大學士李霨寫蓮花山。

涼州學研究之清代內國史院學士劉斗書丹《重修涼州蓮花山斗姆閣碑記》賞析~

中文繁體：

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。粵若有商，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。

涼州衛者，西北樞頂，天下雄鎮。西引烏斯，東控朔晉，北通絕域，南接中土。山河盤礴，風氣剛勁，自古為帝王鎖鑰、兵家聚匯、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，若人危坐而幾屏未設，觀者每有未安之歎。

山之陽，舊有臺基，前朝貞順惠妃建斗姆之閣，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，源自何處咸以為憾。

國朝劉公，鎮涼州，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，百姓登春臺而遊化域矣。

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，如人倚幾而無屏，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，下列抱樸。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；內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；太子太傅車克撰額。

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。

中文簡體：

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。粵若有商，以道念設教，后世因之，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。

涼州衛者，西北樞頂，天下雄鎮。西引烏斯，東控朔晉，北通絕域，南接中土。山河盤礴，風氣剛勁，自古為帝王鎖鑰、兵家聚匯、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，若人危坐而幾屏未設，觀者每有未安之嘆。

山之陽，舊有臺基，前朝貞順惠妃建斗姆之閣，奉北斗九真圣德天后。歲久風雨，半圮半存，瓦礫欹傾，僅余數尺。過者問焉，源自何處，咸以為憾。

國朝劉公，鎮涼州，節鉞在握。公以弘文入仕，以干略治軍，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，百姓登春臺而游化域矣。

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，如人倚幾而無屏，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，銀五千六百余兩，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，下列抱樸。前設坊門，后通道院；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。

工始于康熙元年，越數時而告成。落成之日，士民云集，老幼熙然。咸曰：“斗姆有依，山川有主，吾輩有所歸矣。”于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，立于涼州蓮花山斗姆閣前。俾后之登臨者，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。

前太宗圣訓副總裁官、秘書院大學士、東閣大學士、太子太保；內弘文院大學士李霨熏沐敬撰文。

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；太子太傅車克撰額。

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。

中文白話：

通達神通、悟明大道，便能超脫生死；掌中自有能化萬界的真火。人在祭祀與教化之事上，必須心存敬畏，即使無人察看，也不可有一絲懈怠；清晨自省，入廟生敬，這是古人對天地與神明的基本態度。古時的賢者，以正道為核心設立教化，后世因此延續祭祀不絕，其根本目的，在于尊奉上天、勤恤百姓。政治得以施行，禮制得以建立，最重要的基礎，莫過于對神明的敬畏。這并不只是改變外在形式，而是要真正端正人的內心與行為。

涼州，是西北地區的戰略要沖，也是天下聞名的雄鎮。向西連接烏斯，向東控制朔晉，北通遠域，南接中原。這里山河雄渾，風氣剛健，自古以來就是帝王的軍事鎖鑰、兵家必爭的中心之地，也是西北的區域中心。城西北的蓮花山，形勢如同華蓋，中峰突起，山勢盤繞，其上有湖。整體形態，仿佛一個人端坐卻沒有屏風遮擋，因此登山遠望的人，常會生出一種未得安穩的感覺。

蓮花山北麓，原本有一處高臺。前朝貞順惠妃曾在此修建斗姆閣，用以供奉北斗九真圣德天后。歲月久遠，經受風雨侵蝕，建筑大多倒塌，只剩下殘存的瓦礫和數尺臺基。行人經過，詢問其來歷，卻無人能說清楚，都為此感到惋惜。

本朝劉公鎮守涼州，手握軍政大權。他以學識入仕，又以才能治軍，對外安撫邊疆，對內推行王化，體察皇帝撫育天下的仁心，如同四時運轉一般自然；為百姓除害興利，又如日月照耀，普惠無私。數年之間，兵事平息，百姓安康，鄉里安定，人們安居樂業，生活在安定教化之中。

除夕這一天，甘肅巡撫劉斗巡視屬地，登上蓮花山腳，見到舊臺遺址，旁邊還立有古碑，從中了解了事情的來龍去脈。他感慨地說：“涼州位于西北腹地，背靠高山，面向平野，就像人靠著桌案卻沒有屏風，始終缺少一種安定之勢。斗姆是天穹之母，是妙相法王之師，統御日月星辰，主宰諸天神靈。大地仰賴她而孕育萬物，萬物因她而化生，這樣的重要祭祀，怎能荒廢？我應當將它重新修建，以安定這一方天地。”

于是，我與劉公等捐出自己的俸祿等，共計白銀五千六百余兩，在原址上擴建修葺。臺基加高加厚，層層疊起；高度可以仰望北斗，空間足以容納眾多香客。正中央供奉斗姆元君，神態莊嚴肅穆；兩側排列擎羊、陀羅等星宿神祇，環繞拱衛，氣勢森然。臺下塑有福、祿、壽三位神像，象征天上的三辰，眾仙分列左右，儀態肅整。

臺東與臺西各建角閣。東側上供太陽神，下奉東華帝君；西側上供月府神靈，下列抱樸真君。前方設有牌坊，后方連通道院。鐘聲磬音渾厚悠遠，燈火明亮輝煌；回廊曲折環繞，如同洞天福地。無論是壁畫、塑像，還是祭器與供品，都一應齊全。來此參觀祭祀的人，仿佛登臨仙境，暫時忘卻塵世紛擾。

工程始于康熙元年，歷時數段時間，最終全部完成。落成之日，士人百姓云集，老少歡欣。眾人都說：“斗姆有了依托，山川也有了主宰，我們這些百姓終于有了精神歸宿。”于是，許多士紳不辭數千里奔走，遞交文書，請人撰寫碑記，希望將此事流傳后世。

我認為，斗姆象征大地的德性，以生養萬物為根本，因此萬物得以生生不息；北斗主掌人的壽命，因此人的生死壽夭都有其定數。如今劉公修建臺閣，尊奉根本，又撫恤百姓、保全生計，上合天意，下得民心。士人和順，百姓安樂，上下融洽，和氣流行，其感應如此明顯。此次工程，并非只是為了壯觀景致、裝飾山林，而是用來安定地方、培育教化、穩固人心的長遠之舉。

因此我與車克記述此事，刻在石碑之上，立于涼州蓮花山斗姆閣前。讓后來登臨此地的人，仰望蒼穹的尊嚴，思考百姓生存的根本，明白這一舉措，并非一時之功，而是著眼千載的深遠用心。

本碑立于清康熙三年，歲次甲辰，冬季十二月上旬的吉日。

撰寫碑文者為：曾任《太宗圣訓》副總裁官、秘書院大學士、東閣大學士，并加封太子太保銜的內弘文院大學士李霨。撰文前依禮凈身焚香，以示恭敬。

書寫碑額者為：曾任戶部侍郎、都察院參政，兼太子太保銜，并歷任內翰林秘書院大學士、吏部尚書，加封太子太傅的車克。

碑文書丹者為：曾任兵部啟心郎、宗人府啟心郎、內國史院學士，時任巡撫甘肅等處的劉斗，負責將全文以丹書刻石。

碑已無字跡，在松樹鎮科畦七隊。

英國英文：

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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