坏洋陳雲蔚陳云生
坪淞萬其貴萬兆倫
李蕾餘李鈴蘭李新明
151
I
主施主等有權逐斥出寺兹當佈意伏冀同心當簽名公認惝日後有犯寺例不守清規我山爭權奪利者可比住持該寺堪稱其職同人等荒廢兹聞月坤女尼乃持齋念佛修行頗好非隅之嘆然寺中不可無人住持梵堂不可一寺中凡許願酹恩者不得其門而入不禁有向禪師圓寂後屢遭鼠竊致承其乏者不敢夜宿爲遴選住持安事神明事竊我長山寺自滌源民國二十年春季各施主公認吉立
人列後
蘭乪桂
料
群糖
鬨倪
鼻作作羅
新瓊
光
NOTES
See Keith G. Stevens, “Chinese Monasteries. Temples, Shrines and Altars in Hong Kong and Macau”, Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol. 20, 1980, pp. 1-34.
2
This plan is that standard since antiquity for major Buddhist monasteries in China. See J. Prip-Møller, Chinese Buddhist Monasteries: Their Plan and its Function as a Setting for Buddhist Monastic Life, Copenhagen and Oxford Univ. Press, 1937, reprinted Hong Kong Univ. Press, 1967; and E. Boerschmann, Die Baukunst and Religiöse Kultur der Chinesen: Einzeldarstellungen auf Grund eigener Aufnahmen Während dreijähriger Reisen in China, Berlin, 1911, Vol. 1, P'u T'o Shan: Der Heilige Insel der Kuan Yin, der Göttin der Barmherzigkeit.
3
This paper will deal only with the mainland New Territories, and leaves out all discussion of those pre-British monasteries and nunneries founded on Lantau.
4
* See Sung Hok-p'ang, “Legends and Stories of the New Territories: Ts'ing Shaan (青山) or Castle Peak'' in The Hong Kong Naturalist, July, 1935, reprinted in Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol. 28, 1988, pp. 76-85. See also the document of 1089 on the history of this monastery in ch'uan 23 of the Hsin An County Gazetteer, at pages 187-188 of the Chung Lap Pao edition, 1979.
5
It seems to have been founded as part of the process by which the Tang (鄧) family of Ha Tsuen came to dominate the area in the early Ming, see James L. Watson, "Waking the Dragon: Visions of the Chinese Imperial State in Local Myth”, in An Old State in New Settings: Studies in the Social Anthropology of China in Memory of Maurice Freedman. ed. Hugh Baker, S. Feuchtwang, (1991) pp. 162-178. The outside date for the foundation of Ling To would be, as Watson suggests, the early Ching. Local tradition from at least the seventeenth century (it is implied in a note on the monastery at Tuen Mun in ch'uan 21 of the Hsin An County Gazetteer of 1819 - at pages 173-174 of the Chung Lap Pao Edition, 1979 – this note was, however, taken over from the 1688 Gazetteer) would make if co-eval with the Ching Shan monastery (5th century), and, like the monastery at Tuen Mun...
坏洋陳雲蔚陳云生
坪淞萬其貴萬兆倫
李蕾餘李鈴蘭李新明
151
I
主施主等有權逐斥出寺兹當佈意伏冀同心 當簽名公認惝日後有犯寺例不守清規我山 爭權奪利者可比住持該寺堪稱其職同人等 荒廢兹聞月坤女尼乃持齋念佛修行頗好非 隅之嘆然寺中不可無人住持梵堂不可一 寺中凡許願酹恩者不得其門而入不禁有向 禪師圓寂後屢遭鼠竊致承其乏者不敢夜宿 爲遴選住持安事神明事竊我長山寺自滌源 民國二十年春季各施主公認吉立
人列後
蘭乪桂
料
群糖
鬨倪
鼻 作作羅
新瓊
光
NOTES
See Keith G. Stevens, “Chinese Monasteries. Temples, Shrines and Altars in Hong Kong and Macau”, Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol. 20, 1980, pp. 1-34.
2
This plan is that standard since antiquity for major Buddhist monasteries in China. See J. Prip-Møller, Chinese Buddhist Monasteries: Their Plan and its Function as a Setting for Buddhist Monastic Life, Copenhagen and Oxford Univ. Press, 1937, reprinted Hong Kong Univ. Press, 1967; and E. Boerschmann, Die Baukunst and Religiöse Kultur der Chinesen: Einzeldarstellungen auf Grund eigener Aufnahmen Während dreijähriger Reisen in China, Berlin, 1911, Vol. 1, P'u T'o Shan: Der Heilige Insel der Kuan Yin, der Göttin der Barmherzigkeit.
This paper will deal only with the mainland New Territories, and leaves out all discussion of those pre-British monasteries and nunneries founded on Lantau.
4
* See Sung Hok-p'ang, “Legends and Stories of the New Territories: Ts'ing Shaan 石青山)or Castle Peak'' in The Hong Kong Naturalist, July, 1935, reprinted in Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol. 28, 1988, pp. 76-85. See also the document of 1089 on the history of this monastery in ch 'uan 23 of the Hsin An County Gazetteer, at pages 187-188 of the Chung Lap Pao edition, 1979.
5 It seems to have been founded as part of the process by which the Tang ( ) family of Ha Tsuen came to dominate the area in the early Ming, see James L. Watson, "Waking the Dragon: Visions of the Chinese Imperial State in Local Myth”, in An Old State in New Settings: Studies in the Social Anthropology of China in Memory of Maurice Freedman. ed. Hugh Baker, S. Feuchtwang, (1991) pp. 162-178. The outside date for the foundation of Ling To would be, as Watson suggests, the early Ching. Local tradition from at least the seventeenth century (it is implied in a note on the monastery at Tuen Mun in ch'uan 21 of the Hsin An County Gazetteer of 1819 - al pages 173-174 of the Chung Lap Pao Edition, 1979 – this note was, however, taken over from the 1688 Gazetteer) would make if co-eval with the Ching Shan monastery (5th century), and, like the monastery at Tuen
-
No comments yet.
Private notes are available after approval.