---
title: "金山龍游禪寺志略 · 宋韓蘄王廟記"
description: "《金山龍游禪寺志略》由清代僧人釋行海編撰。該書成書於清初，記錄了江蘇鎮江金山龍游禪寺的歷史沿革、寺院建制、高僧事蹟與宗教活動。內容涵蓋了寺院的創建源流、歷代興廢、田產經濟以及相關的詩文碑記，是研究該寺歷史與清代江南佛教的重要地方志文獻。此志略不僅為考察金山寺佛教文化提供了第一手史料，也對了解清代禪宗寺院的生活與社會功能具有重要價值，在佛教史志中佔有一席之地。"
url: "https://rushiwowen.co/en/r/cmgn0y2jf16m4jl04yjbm4y6o"
---

### 宋韓蘄王廟記

清河濱李楷撰

> Written by Li Kai by the Qing River

金山血食為有司所祀者惟蘄王一人然其生平本傳未有碑游人無所稽余每過祠下輒嘆之嗟乎蘄王之贈不在於督軍行陣之日乃在於西湖蕭散之後不在於論功中興之時而在於晚好釋老之餘生未盡其力死未竭其忠雖以王爵榮之差過於鄂國宋人知公而不能用公亦何益哉夫宋人之差有可觀者戰功也其傷心之痛貽恨於千古者和議也天下之論將者莫不曰張韓劉岳所切齒不忘者莫不曰秦檜是其功罪皎然三尺之童子皆知之宋人詘將而主和吾誠不知其何心則夫蘄王之未盡其力未竭其忠者天也嗟乎天何嘗亡宋哉宋自亡耳宋之可以不亡者以有將也將之可以存宋者以有君也君不知其賢而棄之不可謂之有君知其賢矣任以權矣所至有功矣天下信之矣此君將相得之秋也卒以相之故而撓之有君無相亦不可謂之有君君不自存以底於亡天何心哉若韓公者吾又為之流涕焉惟公戰功之大略能勝金人而挫之金山大儀楚州凡三捷其大過人者抗疏詆秦檜之誤國又攖檜怒力剖岳飛之寃獄它如削平方臘於青溪峒蕩滅劉忠於長沙定苗劉之亂而帝為握手流涕靖李復之寇而宿遷餘黨悉降生平嗜義輕財賜賚悉分將士持軍嚴重與士卒同甘苦故能設伏出奇以寡勝眾累立戰伐之功惜也杜門謝客絕口兵事跨驢携酒縱遊西湖以自樂平時將佐皆罕得見其面乃於晚年好釋老之學自號清凉居士疾革之日戒家人勿諱忠字諱忠不言是忘忠也若韓公者不謂之純臣不可矣老於牗下無武穆之痛暮年恬退又能加子儀一等雖天下徧祀之可也今以其金山一事詳言之當兀术之自廣德趣臨安也公已屯兵鎮江邀其歸路兀术至約戰求渡梁夫人親執桴鼓金兵終不能渡相持黃天蕩者四十八日公以海艦泊金山下預用鐵綆貫大鈎授驍健者敵舟澡而前公分海舟為兩道出其背每縋一綆則曳一舟沉之能使兀术窮蹙哀請公要要以還我兩宮復我疆土兀术語塞馳去葢初戰於江南之岸再戰於水中海艦金山未嘗用兵也其伏百人於廟中伏百人岸㶆者設奇兵以鼓聲為約公計以為敵至必登金山廟窺我虛實俟其來岸兵先入廟兵繼出以合擊之果有五騎入廟廟兵先鼓而出僅獲二人而兀术蟒袍玉帶堕而復馳詳史氏之言廟以金山稱非於金山之廟也五騎與堕馳皆非金山之事當是江之南岸高阜處為廟祀金山之神不然金山乃在南𡶨不隔江水唐人張祜之詩亦不為工矣今祀蘄王於金山之上猶可彷彿其泊海舟用鐵綆之槩因是以推大儀背嵬軍各長斧上椹人胸下砍馬足公以勁騎四面蹂躪卒擒金別將撻孛也等二百餘人俘獲無算劉豫入祀公引兵圖淮陽圍其城卒能勒兵向敵殺兀术劉倪之前導教兵激厲山陽遂為重鎮嗟乎如公者尚可多得哉凡有天下者不患無將患無名將不患無名將患任將之不專夫如是則後於宋者宜祀公以風天下之為將者宋雖亡蘄王自不亡也

> Among the deities worshipped by officials for their offerings of blood sacrifice on Golden Mountain (Jinshan), only King Qi (King of Qi, referring to Han Shizhong) is enshrined there. Yet his life's story lacks a stele inscription, leaving visitors without a source of knowledge. Whenever I pass by his shrine, I cannot help but sigh. Alas! King Qi's true legacy was not established during his years commanding armies on the battlefield, but in his tranquil years by West Lake. It was not forged during the restoration of the Song dynasty when his merits were discussed, but during his later years when he took delight in Buddhism and Daoism. In life, he was not fully utilized; in death, his loyalty was not fully spent. Though he was honored with the title of king, surpassing even the Duke of E (Yue Fei), the Song people recognized his worth but could not fully employ him—what good did that do? The achievements of the Song people, worthy of admiration, lie in their military exploits. But the heartrending sorrow, a regret passed down through the ages, is their policy of peace treaties. When discussing generals throughout the land, everyone speaks of Zhang, Han, Liu, and Yue; when expressing relentless indignation, none fail to mention Qin Hui. Their merits and faults are as clear as daylight, known even to children. The Song people suppressed their generals and advocated peace—I truly do not understand their intentions. That King Qi was not fully utilized and his loyalty not fully spent was the work of Heaven. Alas! When did Heaven ever intend to destroy Song? Song destroyed itself. That Song might not have perished was due to its generals. That the generals might have preserved Song depended on having a sovereign. If the sovereign failed to recognize their worth and abandoned them, he cannot be called a true sovereign. Even if he recognized their worth and entrusted them with authority, they achieved victories and won the people's trust—this should have been the golden age of harmony between sovereign and general. Yet, ultimately, due to a minister's influence, they were obstructed. If there is a sovereign but no capable minister, he too cannot be counted as a true sovereign. The sovereign failed to preserve himself, leading to the dynasty's downfall—what intent did Heaven have in this? When I think of Han Shizhong, I shed tears for him. Let me address the grand outline of Han's military achievements: he was able to defeat the Jin forces and thwart them. The three major victories were at Golden Mountain, Dayi, and Chuzhou. What set him apart was his courageous memorial impeaching Qin Hui for betraying the state, and his bold defiance of Qin Hui's wrath by vigorously exposing the injustice of Yue Fei's imprisonment. Additionally, he suppressed Fang La's rebellion in Qingxi Cave, annihilated Liu Zhong in Changsha, quelled the rebellion of Miao Fu and Liu Zhengyan (for which the emperor grasped his hand and wept with gratitude), and pacified Li Fu's uprising in Sùqiān, causing the remaining rebels to surrender. Throughout his life, he valued righteousness and despised wealth, distributing all imperial rewards among his soldiers. He maintained strict military discipline, sharing hardships with his troops. Thus, he could lay ambushes, employ surprise tactics, defeat superior forces with inferior numbers, and repeatedly achieve military merits. Regrettably, in his later years, he closed his doors to visitors, refused to discuss military affairs, rode a donkey with a wine flask, and roamed freely around West Lake for his own amusement. Even his former officers and subordinates rarely saw his face. In his final years, he devoted himself to Buddhist and Daoist studies, adopting the style name "Cool Hermit" (Qingliang Jushi). On his deathbed, he instructed his family not to avoid the character "loyalty" when discussing his funeral. To avoid speaking of loyalty is to forget it. For a man like Han Shizhong, can he not be called a pure and loyal minister? He died peacefully at home, spared the agony of Yue Fei's fate. In his later years, he retired calmly, surpassing even Guo Ziyi's virtue in this regard. Although he may be worshipped throughout the empire, it is entirely fitting. Now let me elaborate on his deeds at Golden Mountain. When Wuzhu (the Jin commander) advanced from Guangde toward Lin'an, Han had already stationed his troops in Zhenjiang to cut off Wuzhu's retreat. When Wuzhu arrived and sought a crossing, Han's wife, Lady Liang, personally beat the war drum, preventing the Jin forces from crossing. They were locked in a stalemate at the Yellow Heavenly Marsh for forty-eight days. Han anchored his naval ships below Golden Mountain, pre-armed them with iron chains attached to large hooks, and commanded his bravest soldiers. As enemy boats approached, Han divided his fleet into two columns, attacking from behind. Each time they cast a chain, they hooked and sank an enemy vessel. This cornered Wuzhu, who pleaded for mercy. Han demanded the return of the two captive emperors and the restoration of lost territories. Wuzhu was left speechless and fled. The initial battle was fought on the south bank of the Yangtze River; the second engagement occurred in the water with naval ships. Golden Mountain was not actually used as a battlefield. Having placed a hundred ambushers in a temple and another hundred on the riverbank, Han planned a surprise attack signaled by drumbeats. He calculated that the enemy would ascend Golden Mountain Temple to spy on his defenses. He waited for them to arrive, then the bank force would enter the temple first, followed by the temple force, joining for a combined assault. Indeed, five cavalrymen entered the temple. The temple force charged out first, beating drums, capturing only two men. As for Wuzhu, dressed in a python robe and jade belt, he fell from his horse but remounted and fled. According to the historian's account, the temple is referred to as "Golden Mountain Temple," but it is not on Golden Mountain itself. The incident of the five cavalry and the falling and remounting did not occur on Golden Mountain. They must have occurred at a temple on a high bluff on the south bank, dedicated to the god of Golden Mountain. Otherwise, Golden Mountain lies in the middle of the river, separated by water, and the Tang poet Zhang Hu's verse would not be so refined. Today, offering sacrifices to King Qi at Golden Mountain still allows one to envision the scene of anchoring naval ships and using iron chains. From this, we can extrapolate to the Battle of Dayi, where his "Backbone Army" wielded long axes—striking the enemy's chests and severing their horses' legs. Han then led his elite cavalry to trample them from all sides, eventually capturing the Jin general Tatabai and over two hundred others, with countless casualties and booty. When Liu Yu invaded, Han led his troops to besiege Huaiyang and captured the city. Finally, he commanded his army to confront the enemy, killing Wuzhu and Liu Ni's advance guards, rallying his troops, and fortifying Shanyang into a strategic stronghold. Alas! How many men like this can one find? For any ruler of the realm, the fear is not a lack of generals, but a lack of renowned generals; not a lack of renowned generals, but a lack of wholehearted trust in those generals. This being so, those who came after the Song should worship King Qi as a model for generations of generals to come. Though the Song dynasty perished, King Qi himself will never perish.