【石语前尘】唐代韩云卿舜庙碑

静若聆音

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韩云卿舜庙碑

按原碑及相关记载校对碑文：

唐代韩云卿舜庙碑

    石刻高4.0米、宽2.0米，唐代建中元年（780年），桂州刺史李昌巎修缮原已破败舜庙时，将记述重修经过的《舜庙碑》镌刻于虞山西南壁，碑文系由“以文辞独行于中朝”的韩云卿撰文、隶书名家韩择木之子韩秀实笔书、“秦汉后篆书第一手”李阳冰篆额，因此又被称作“三绝碑”。此碑为桂林现存最早的营缮纪事石刻，碑面中段在明嘉靖四年被两广左布政使杨铨刻诗凿毁。

    虞舜是上古五帝之一，被尊为中华道德文化的鼻祖（《史记·五帝本纪》称“天下明德皆自虞帝始”）。在百岁高龄时，虞舜为了远征叛逃到西南地区的三苗部落，最终死在了南行巡狩途中（《淮南子·修务训》：舜“南征三苗，道死苍梧”）。

【桂林旧事】

据古籍，“零陵”最早设置在今桂林境内

    汉代征和二年（公元前91年）成书的《史记·五帝本纪》记载虞舜“南巡狩，崩于苍梧之野，葬于江南九嶷，是为零陵”；约于秦初（公元前221年）至汉初成书的《山海经·海内经》记“南方苍梧之丘，苍梧之渊，其中有九嶷山，舜之所葬，在长沙零陵界中”。《史记》与《山海经》中所述“长沙零陵”即秦始皇二十六年（公元前221年）实行郡县制时，所设置的长沙郡零陵县，治所位于今桂林全州县咸水乡，当时管辖范围仅为今桂林全州、兴安、灌阳一带。

    古籍所述“九嶷山”，至少在汉五年（公元前202年）以前所指的是作为于汉代“长沙国”南部边境线的山脉。因为长沙国辖境是西汉承袭秦代长沙郡的辖境，位于汉水以南，其南部疆域为东起今湖南新田一带，西至今广西全州、灌阳一带，具体是以东、南、西面延绵不断的九嶷山为边界（《汉书·诸侯王表》载，“波汉之阳，亘九嶷，为长沙”）。也就是说彼时所指九嶷山应当为围绕着今灌阳、全州县一线，并向东延绵至新田一带，延绵至少二、三百公里的山脉。

    古籍所载“舜葬之地”为湘江源头海洋山（海洋山，位于今桂林北部，古称阳海山）的西北方向（《山海经·海内东经》记“湘水出舜葬东南陬，西环之”）。《汉书·地理志》、《水经注》分别注明各自所指的湘江源头均为阳海山（“零陵阳海山,湘水所出”，“湘水出零陵始安县阳海山”）。

    由于战国时代以前的葬俗主张是“不封不树”（即既没有封土堆，也不种植树木和树立碑刻为标志的葬俗基本原则），没有任何的标志物体，更不用说以实体建筑作为陵墓的实际所在地。因此，我国在古时分别修建了多处“舜陵”以供人们凭悼拜谒。

《汉书·诸侯王表》载，波汉之阳，亘九嶷，为长沙

字典类古籍最早记载湘江出处的是我国第一部按部首编排的字典、东汉文字学家许慎所著的《说文解字》：湘水出零陵县阳海山，北入江

我国古代较为完整的一部以记载河道水系为主的综合性地理著作、北魏郦道元《水经注》以“湘水出零陵始安县阳海山”，并进一步提出湘漓二水同源：阳海山，即阳朔山也 湘漓同源，分为二水，南为漓水，北则湘川

《后汉书》志第二十二郡国四，提出湘江发源于阳朔山：“零陵阳朔山，湘水出”

《汉书·地理志》：零陵阳海山，湘水所出

《山海经笺疏》载，湘水出舜葬东南陬，西环之（环绕也今湘水出零陵营道县阳湖山入江；懿行案说文云湘水出零陵阳海山；地理志云零陵郡零陵阳海山湘水所出北至酃入江；水经云湘水出零陵始安县阳海山，注云即阳朔山也；李善注江赋引此注亦作阳朔山。今本作阳湖山X入洞庭下）

《史记·地理志》载，湘水出零陵海阳山北入江沅即湘之后流也······正义说文云沅水出祥河东北流入江湘水出零陵县海阳山北入江按二水皆经岳州而入大江也

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《龙隐路记》

   

    城之江东有东江，江畔山唤月牙，西南洞、岩各一;世称洞曾隐龙，洞顶龙鳞脊印蜒蜿贯彻，风云吸习、屈曲潜通，喻作回穴。有桥邻洞南、凌东江，遂衍成一路东去二里。洞、岩、桥、路皆名龙隐。今丁酉年间，桂林政通人和，使城内山水好景争显新貌，提升改造龙隐路为其一。周南太史书、捭阖之石刻呼之将出，摹现于路，由是为记。

    传曰时值天地混沌，有苍穹之北斗坠地顿化二山七峰，形呈七星。山其一之月牙，浸润漓水日月精华，神龙舞来，伴霞择栖。一旦走石飞沙、雷鸣电闪，龙既亢而醒。破壁而飞，驾云十万里，东去西循，遍寻乾坤，竟再无适栖之地。且自南悔返，行将回穴时莽撞踏破一山，以穿山名。漓水悠悠，刹那转无尽生灭，神龙既隐，水则愈灵。过往逾千年始，墨客贤人踏歌步越东江，每留笔墨诗赋，终使龙隐洞、岩摩崖殆遍，壁无完石，遂造甲天下之唐宋题名渊薮，成看山游山、观画读史之胜地。引莫休符《桂林风土记》、范成大《桂海虞衡志》、张鸣凤《桂胜》纷各书志其韵。“破壁才知龙隐处、游山方悉太史书”，登望龙台上，最盼秋风，城花木樨吐蕊、金黄万点、留客不言、芳溢十里。此番镂墙透绿、山塘成景、光影相缀、使人流连。

    夫江东久为宜居福地，之所以龙隐;善政秉持服务求精，之所以七星。兹初心不忘，恪守为民之责、修复山水生态、串拾散珠碎玉、传承千年人文。使百姓以地域而认同、以文化而自信，岂非正所为耶？

                                                                        周    琥

                                                                     二〇一七年十二月

后  记

    与桂林山水一样“甲天下”的，还有桂林石刻。而与桂林石刻一样沉淀在岁月流光里的，还有发生在桂林这片土地上的旧事。虞舜、马援、李靖、狄青、鉴真、黎桓、赵构、妥欢帖木儿、靖江王、孔四贞、孙中山等一个个历代重要历史人物对桂林的影响，远非在这里展示的40块仿制石刻与故事就能够娓娓道尽的。关于他们，我们总想多述说一些、再多述说一些。因为在龙隐路上，让游客能更多地了解桂林历史文化、爱上桂林这个地方，让市民进一步提升地域认同、增强文化自信，是我们在本次改造工程中精益求精、风雨兼程的动力。

    为传承桂林石刻文化，我们还从2017年“漫卷诗话山水情”桂林原创诗词短文征集大赛活动中择取了部分作品，勒石于此，谨法古人。

    本次改造工程有赖于桂林图书馆、桂林生活网、桂管群、广西师范大学外国语学院、市漓管委、七星景区管理处、桂海碑林博物馆的帮助，同时在专业方面还得到了凌世君、林哲、林志捷、秦冬发、王晶、毛建军、杨曦明、黄柯等诸位贤达的悉心指导。在此一并致谢！

                          桂林市七星区特色街区改造指挥部

                          指 挥 长：石玉琳、郑  平

                          副指挥长：周  琥

                          二〇一七年十二月

静若聆音

感谢广西师范大学外国语学院组织的翻译工作

【日文】

唐代の韓雲卿が書いた「舜廟碑」

もとの石刻は高さ4.0メートル、幅2.0メートル、唐代の建中元年（780年）に桂州刺史の李昌巎は破壊されたお寺を修繕した時、『舜廟碑』の立て直す経過を虞山の岩壁に刻んだのです。この石碑は、その文は文才でよく知られた韓雲卿により書かれたもので、隷書の名家である韓択木の息子の韓秀実により手書きされたもので、「秦漢後の篆書の第一人」の李陽冰により篆書で書かれたものなので、「三絶碑」とも呼ばれております。明の嘉靖四年に両広（広西と広東）の左布政史の楊詮が石碑の真ん中に詩文を刻んだので、碑文の一部が破壊されたのです。これは桂林で現存する最古の営繕記事の石刻です。

　虞舜は上古五帝の一人で、中華道徳文化の鼻祖（『史記・五帝本記』に「天下明徳はすべて虞帝から始まる」と記載されておる）と尊ばれております。虞舜は高齢になった時、西南地区へ逃亡した三苗部落を遠征するために、南行巡狩の途中でなくなり（『淮南子・修務訓』に舜は「三苗を南征し、蒼梧でなくなり」とある）不帰の客となったのです。

今の桂林市内での古籍の最古の「零陵」

　漢代征和二年（紀元前91年）に作った『史記・五帝本記』には、次のような、虞舜のことと記載されました。「南行巡狩、蒼梧の野に死んだ、舜は埋葬された江南九嶷、つまり長沙の零陵である」；約秦の始めから漢の始めにかけて完成された『山海経・海内経』により「南方蒼梧之丘、蒼梧之淵、其中有九嶷山、舜之所葬、在長沙零陵界中」と記載しております。『史記』及び『山海経』の中に記述した「長沙零陵」はすなわち始皇帝二十六年（紀元前221年）に郡県制を実施した時に、長沙郡零陵県を設置し、駐在地が今の桂林全州県の鹹水郷に位置し、当時の管轄区域が今の桂林全州、興安及び灌陽一帯です。

　古籍の述べた「九嶷山」（蒼梧山）は、少なくとも漢五年（紀元前202年）の前に漢代「長沙国」南部の境界線の山脈を指します。長沙国の管轄区域は西漢が秦の時代の長沙郡のを受け継き、漢水の南にあり、その南部の国土が東から今の湖南の新田一帯を含め、西から今の広西全州、灌陽一帯まで、東・南・西の連綿と続く九嶷山を国境としております（『漢書・諸侯王表』によって、「波漢之陽、亘九嶷、為長沙」と記載された）。つまり当時の九嶷山は今の灌陽、全州県一線を中心として東へ新田一帯まで、二・三百里へ連綿した山脈です。

　古籍によって、「舜葬之地」は湘江の源の海洋山（海洋山は今の桂林の北に位置し、古称は陽海山と呼ばれた）の西北方向（『山海経・海内東経』により「湘江の源は舜の葬地ーー九嶷山の東南の隅、その東南の隅を囲まれ、山の西に流した」と記された）と記載されました。『漢書・地理志』、『水経注』によって、それぞれの指したことは湘江の源流がみな陽海山（「零陵陽海山、湘水所出」、「湘水出零陵始安県陽海山」）のことを明記しました。

　戦國時代の前に葬儀習俗の主張は「不封不樹」（すなわち封土がない、植木及び碑を立てないことを標識とした葬儀習俗の基本原則）だったので、どんな標識物体がない、言うまでもなく、実体の建築で陵墓の実際の所在地としました。舜の具体の葬地はすでに考証できないので、全国で多くの「舜陵」を修築し、人々に祀られます。

静若聆音

静若聆音

感谢广西师范大学外国语学院组织的翻译工作

【英文】

The Stone Tablet of The Shun Temple Inscribed by Han Yunqing During the
Tang Dynasty

The Stone Stele of the Shun Temple stands 4.0 meters high by 2.0 meters wide. In
the first year of Jianzhong Period of the Tang Dynasty (780 C.E.), when he donated
funds to renovate the dilapidated Shun Temple (then located on the west bank of
the Li River north of Guilin city), Li Changnao, the prefectural governor of Gui
Prefecture had the stele, which recorded the process of the renovation of the temple,
engraved on the southwest cliff of the Yushan Mountain. The inscription of the
stele was written by Han Yunqing, who went on his way in the internal court by his
unique diction, and inscribed by Han Xiushi, the son of Han Zemu, a renowned
lishu (official script) calligrapher. Meanwhile, the seal characters at the top of the
tablet were inscribed by Li Yangbing, the most famous seal character master after
the Qin Dynasty and the Han Dynasty. Therefore, it is called “the Stele of Triple
Uniqueness”. And it was ever acknowledged by Qian Daxin, a scholar of the Qing
Dynasty, as “the best stone carving in Western Guangdong Province”. It is also the
earliest stele recording the renovation process of a relic existing in Guilin so far.
Unfortunately, in the fourth year of Jiajing Period of the Ming Dynasty, the middle
section of the stele was damaged by Yang Quan, the Provincial commissioner of
Guangxi and Guangdong, when he carved a poem on it.




“Lingling” Located in the Territory of the Present Guilin,
According to the Earliest Record in Ancient Classic Works

Yu Shun, one of the Five Legendary Ancient Emperor, is regarded as the forefather
of Chinese moral culture (According to Shi Ji (Historical Record), Biographic Sketches
of the Five Lords, “All the virtues of the world began with Emperor Yu.”). At the
age of 100, Yu Shun died on the way of his south expedition tour in an effort to
suppress the rebellious Sanmiao Tribe, which had defected to the southwestern
area. (This story was recorded in The Huainanzi· Xiuwu Cultivating Effort). The “Yu
Shan” Mountain and "Shun Temple" in Guilin were named and built by the ancients
in memory of Yu Shun's visit there during his south expedition tour.
In Shi Ji (Historical Record), Biographic Sketches of the Five Lords, "accomplished
in 91 B.C., the 2nd year of Zhenghe Period of the Han Dynasty, it is recorded that
Yu Shun “died in the wild of Cangwu Prefecture on his south expedition tour and
was buried in the Jiuyi Mountain of Jiangnan area, which is located in Lingling
county.” In The Classic of Mountains and Rivers·The Classic of the Four Seas, both
accomplished between 221 B.C. (the early years of the Qin Dynasty) and the early
years of the Han Dynasty, it is recorded that, “The Jiuyi Mountain up among the
mountains and waters in Cangwu Prefecture, is located in Lingling County, where
Shun was buried.”
“Lingling of Changsha Prefecture” recorded in Shi Ji and the Classic of Mountains
and Rivers, was the county of Changsha Prefecture established by Emperor Qin
Shi Huang who introduced the system of prefectures and counties in 221 B.C. (the
26th year under his reign). The seat of the local government of the county whose
jurisdiction only covered the area of the present Quanzhou County, Xing’an County
and Guanyang County of Guilin City, was located at the present Xianshui Village,
Quanzhou County of Guilin City,
According to some ancient works, “the Jiuyi Mountain” referred to the mountain
range of the southern borderline of “the Changsha Kingdom” at least as early as
202 B.C., (i.e. the fifth year of the Han Dynasty) since the area under the Changsha
Kingdom’s jurisdiction was that under Changsha Prefecture’s jurisdiction handed
down from the Qing Dynasty to the West Han Dynasty. Located to the south of the
Han Jiang River, the southern territory of the area was that of the present Xintian
County of Hunan Province to the east, Quanzhou County and Guanyang County
of Guangxi Province to the west. To be specific, it was the uninterrupted extension
of the border of the Jiuyi Mountain to the direction of the east, the south and the
west. (In Hanshu The History of the Han Dynast·Memorial to Dukes and Princes, it is
recorded that, “The area of the southern territory of the Han Jiang River, where the
Jiuyi Mountain extends uninterrupted, is where Changsha Prefecture is located.”). So,
that is to say, the Jiuyi Mountain should have been a mountain range extending 200
to 300 km from the present mountain range of Guanyang County and Quanzhou
County to the eastern mountain range of Xintian County.
According to the ancient works, “the burial site of Shun” is the in the Northwestern
part of the Ocean Mountain (located in the present North of Guilin City, called the
Yanghai Mountain in ancient times), the source of the Xiangjiang River. (In The
Classic of Mountains and Rivers·The Eastern Classic of Rivers, it is recorded that,
“The southeastern corner of the source of the Xiangjiang River was where Shun
was buried while the river surrounded the west of the burial site.”). In the History
of the Han Dynasty·Records of Geography, and Notes on Book of Waterways, it is
respectively noted that the source of the Xiangjiang River recorded is the Yanghai
Mountain (“Lingling the Yanghai Mountain, the source of the Xiangjiang River”, “the
Xiangjiang River originates from the Yanghai Mountain of Lingling, Shi’an County”).
It has long been impossible to do textual research of the specific burial site of
Shun for it had been a basic burial custom not to pile up mud nor to plant trees and
set up tablets as memorial marks prior to the Warring States Period. There were not
any marks, not to mention any concrete constructions to indicate the specific sites
of tombs. Therefore, quite a few “Shun Mausoleums” have been built for people to
visit and pay homage to in the county.