天(tian)門山(shan)拔(ba)地而(er)起(qi),橫亙于甘(gan)(gan)谷縣(xian)(xian)城南,山(shan)勢巍峨(e),連峰疊嶂。《甘(gan)(gan)谷縣(xian)(xian)志(zhi)》中記載:天(tian)門山(shan)“為縣(xian)(xian)之主山(shan),海拔(ba)1582米。山(shan)勢突兀,三峰挺拔(ba),宛(wan)如筆架(jia),俗名筆架(jia)山(shan)。曾(ceng)設天(tian)門隘,為縣(xian)(xian)城屏障。”
天門山(shan)(shan)山(shan)(shan)勢巍(wei)峨(e)連峰聳峙,古木成林,山(shan)(shan)花(hua)似(si)錦。南嶺渠水,潺潺環(huan)繞(rao);盤山(shan)(shan)公路,直(zhi)通山(shan)(shan)頂。
正(zheng)如(ru)《甘肅通(tong)志》描述甘谷縣城(cheng)的景色:“關嶺(ling)東(dong)峙(zhi),朱圉西雄,南仰天(tian)門,北環渭水,萬山四塞,復(fu)嶺(ling)重網。”天(tian)門山是觀賞城(cheng)區景色的去(qu)處(chu)。每當旭日(ri)東(dong)升(sheng),登臨山頂(ding),晨霧中(zhong)環視四野,但見層(ceng)巒疊嶂(zhang),綿延起(qi)伏,頗為壯觀;俯瞰渭水平川,煙霧繚繞,玉(yu)帶蜿蜒,高樓林立,霞光(guang)映彩。夕(xi)陽西照時,則四野涂金,山巒輝映。清康熙年間伏羌(今甘谷)縣令(ling)曹思義賦詩(shi)曰(yue):
秦隴(long)名山(shan)眼底收,天門(men)翠聳(song)更無侔。
云(yun)開(kai)平野田(tian)疇(chou)繡(xiu),霧散(san)高城樓舍稠。
天門山(shan)(shan)(shan)東岳大(da)帝(di)信(xin)仰(yang)起源(yuan)于(yu)泰(tai)(tai)山(shan)(shan)(shan)神崇(chong)(chong)拜,泰(tai)(tai)山(shan)(shan)(shan)神信(xin)仰(yang)起源(yuan)悠久(jiu),是原始(shi)宗教中山(shan)(shan)(shan)神崇(chong)(chong)拜的(de)延續(xu)和(he)演變(bian),據《史(shi)記·封(feng)禪書》中所引《管子·封(feng)禪書》載,早(zao)在傳說(shuo)時(shi)期就有伏羲氏(shi)、神農氏(shi)、炎帝(di)、黃帝(di)、堯、舜、禹等都曾對(dui)泰(tai)(tai)山(shan)(shan)(shan)有所崇(chong)(chong)奉(feng)。而隨著后(hou)來(lai)帝(di)王對(dui)泰(tai)(tai)山(shan)(shan)(shan)的(de)正式封(feng)禪,則使泰(tai)(tai)山(shan)(shan)(shan)信(xin)仰(yang)有了更加神圣、崇(chong)(chong)高的(de)意義(yi)。
甘(gan)谷(gu)(gu)縣(xian)泰山神(shen)信仰由來已久,現有(you)據可(ke)查(cha)的證據表(biao)明,天門山東岳(yue)大(da)帝(di)(di)信仰應該始于宋代。宋代時由于官方詔令天下供奉(feng)東岳(yue)大(da)帝(di)(di),民間開始普遍信仰供奉(feng),全國各地紛紛建立廟宇(yu)供奉(feng),而(er)甘(gan)谷(gu)(gu)天門山東岳(yue)廟也是此時建立的。
《甘(gan)谷(gu)縣(xian)志(zhi)》載:“(天門山)頂有東岳(yue)(yue)廟(miao),又稱天齊宮(gong),俗稱泰(tai)山廟(miao)。該廟(miao)始建(jian)(jian)于(yu)宋(song)(song)仁宗(zong)天圣年(nian)間(jian)(1023-1031),采(cai)本(ben)山原始林(lin)木而(er)建(jian)(jian)。廟(miao)內塑像威嚴雄起,殿(dian)壁十(shi)王畫(hua)像襟帶須眉飄(piao)飄(piao)飛動(dong),鬼判詼奇警人。” 從文中(zhong)可知(zhi),天門山的(de)東岳(yue)(yue)廟(miao)正是(shi)(shi)宋(song)(song)代時(shi)(shi)始建(jian)(jian),而(er)甘(gan)谷(gu)縣(xian)東岳(yue)(yue)大(da)帝(di)信仰則(ze)至(zhi)晚是(shi)(shi)從宋(song)(song)代開始在民間(jian)普及。宋(song)(song)真宗(zong)于(yu)大(da)中(zhong)祥符三年(nian)(1010 年(nian))下(xia)達圣旨敕(chi)令全(quan)國(guo)通祀東岳(yue)(yue)泰(tai)山神,企圖通過利(li)用泰(tai)山神之(zhi)威神來達到“鎮服四海(hai),夸示外國(guo)”之(zhi)效(xiao)。甘(gan)谷(gu)縣(xian)在宋(song)(song)代時(shi)(shi)期是(shi)(shi)宋(song)(song)夏交戈的(de)前沿(yan)陣地,在這時(shi)(shi)修建(jian)(jian)泰(tai)山廟(miao)供(gong)奉(feng)東岳(yue)(yue)大(da)帝(di),無(wu)論從政(zheng)府自(zi)上(shang)而(er)下(xia)的(de)政(zheng)令號召,還是(shi)(shi)從民間(jian)自(zi)下(xia)而(er)上(shang)的(de)宗(zong)教(jiao)需求(qiu),作為生活(huo)在多(duo)戰之(zhi)地的(de)苦難老百姓來說,東岳(yue)(yue)大(da)帝(di)信仰的(de)流(liu)行是(shi)(shi)順理(li)成(cheng)章的(de)。
另外從天(tian)門山東(dong)岳大帝造(zao)像及殿內壁畫內容可推(tui)測,甘谷(gu)縣(xian)供奉信(xin)仰(yang)的東(dong)岳大帝的身份應該是黃飛虎(hu)一系。附近的武都地(di)區(qu)、天(tian)水地(di)區(qu)其他地(di)方所信(xin)仰(yang)的東(dong)岳大帝也多(duo)為(wei)黃飛虎(hu)之說的東(dong)岳大帝信(xin)仰(yang),或稱“黃爺”,也可以作(zuo)為(wei)推(tui)測甘谷(gu)縣(xian)東(dong)岳大帝為(wei)黃飛虎(hu)的佐證(zheng)。
自宋(song)代之(zhi)后,東(dong)岳大(da)帝信仰在(zai)甘谷如(ru)何存(cun)在(zai)、發展、變化(hua),史料(liao)已不可(ke)考(kao),而宋(song)代所(suo)(suo)建天(tian)門(men)(men)山(shan)(shan)頂(ding)的(de)東(dong)岳廟(miao)后來也(ye)毀于戰火,現在(zai)所(suo)(suo)存(cun)為(wei)后建。《甘谷史話》載(zai):“(天(tian)門(men)(men))山(shan)(shan)巔(dian)東(dong)岳廟(miao)……后毀,現存(cun)寺廟(miao)建筑(zhu)為(wei)20世紀末以后所(suo)(suo)建,由(you)山(shan)(shan)門(men)(men)、佛堂、東(dong)岳廟(miao)組成。”
從現(xian)在的(de)(de)天(tian)門(men)山(shan)(shan)(shan)建(jian)(jian)筑格局及宗教(jiao)(jiao)管理(li)和(he)宗教(jiao)(jiao)活動來看,天(tian)門(men)山(shan)(shan)(shan)已經主要(yao)成(cheng)為佛教(jiao)(jiao)道場(chang)。如山(shan)(shan)(shan)下及山(shan)(shan)(shan)頂建(jian)(jian)筑成(cheng)為“天(tian)門(men)寺”,山(shan)(shan)(shan)頂由佛教(jiao)(jiao)出家僧人(ren)主持并管理(li)。山(shan)(shan)(shan)下也稱(cheng)天(tian)門(men)寺主殿(dian)供(gong)奉(feng)的(de)(de)則是觀世音(yin)菩薩(sa)、文殊菩薩(sa)、普(pu)賢菩薩(sa)三位佛教(jiao)(jiao)大(da)菩薩(sa),泰山(shan)(shan)(shan)爺黃飛虎(hu)則居于(yu)旁邊配殿(dian)。
聞明遐邇的(de)“天(tian)門春曉(xiao)(xiao)”是“甘谷八(ba)景(jing)”之(zhi)第(di)一景(jing)觀,早見于(yu)(yu)明朝(chao)天(tian)啟七年(1627)葉應甲(jia)修(xiu)纂的(de)《伏羌縣(xian)(xian)志(zhi)》,明清(qing)兩代(dai)吟詠天(tian)門春曉(xiao)(xiao)的(de)詩(shi)(shi)作均(jun)載(zai)于(yu)(yu)縣(xian)(xian)志(zhi)。清(qing)時伏羌知縣(xian)(xian)侯新嚴(yan)就有(you)(you)詩(shi)(shi)詠《天(tian)門春曉(xiao)(xiao)》:“天(tian)門清(qing)峻豁吟眸(mou),春笑宜人(ren)曉(xiao)(xiao)更(geng)幽(you)。麥陌如鱗(lin)山(shan)裹繡,苔(tai)岑有(you)(you)約我重游。振衣石磴邀林(lin)鳥,搔首云巔接(jie)斗牛。古剎依稀馀蔓草,東風吹著碧(bi)光浮。”清(qing)駱(luo)繼賓也有(you)(you)同題詩(shi)(shi):“誰到(dao)天(tian)門謁見天(tian),三峰(feng)聳峙碧(bi)云連。萬家煙火凝(ning)目近,百(bai)里山(shan)河舉(ju)步前。綠水朱山(shan)花點翠,白梨(li)紅杏錦生妍(yan)。春風一蕩融(rong)合后,拖得物華顯渭川。”字里行間,全(quan)是春意。天(tian)門山(shan)清(qing)幽(you)雅(ya)靜,文(wen)人(ren)雅(ya)士常登臨(lin)聚會(hui),酬唱詠和,累有(you)(you)佳(jia)作。
山(shan)巔的東岳廟(miao)(miao),又稱天齊宮,俗稱泰山(shan)廟(miao)(miao)。始建(jian)于宋(song)仁宗(zong)天圣(sheng)年(nian)間(1023——1031),據(ju)傳是采本山(shan)原始森(sen)林所建(jian),是一組布局謹嚴,氣(qi)度恢宏(hong)的古建(jian)群,后(hou)來不(bu)幸毀壞。現(xian)存寺廟(miao)(miao)建(jian)筑(zhu)都是二十世紀末以來陸續(xu)建(jian)成的,由山(shan)門(men)、佛堂、東岳廟(miao)(miao)組成。廟(miao)(miao)內塑像威猛肅(su)整,壁畫人(ren)(ren)物襟帶須眉,飄飄飛(fei)動,小(xiao)鬼判(pan)官神情逼人(ren)(ren),栩栩如生(sheng)。廟(miao)(miao)院內兩株紅(hong)白牡(mu)丹植于北(bei)宋(song),系珍貴(gui)的文物樹木。
山(shan)(shan)南坡(po)有一口清(qing)泉,俗(su)稱“蛤(ha)蟆(ma)口”,周圍青(qing)草(cao)翠(cui)蔓,環境(jing)清(qing)幽。泉水(shui)(shui)從石(shi)縫石(shi)縫流出,晶(jing)瑩澄澈,清(qing)冽甘(gan)美(mei),四季不絕。翻山(shan)(shan)而來的(de)本(ben)地(di)人絡繹不絕,在(zai)此排隊取水(shui)(shui)。據(ju)說用此水(shui)(shui)沏(qi)茶(cha),可以(yi)清(qing)肝明目,延(yan)年益(yi)壽。
“七(qi)(qi)把刀(dao)(dao)”是天(tian)門(men)山(shan)(shan)北坡(po)的(de)七(qi)(qi)道(dao)(dao)山(shan)(shan)梁,形如(ru)七(qi)(qi)把尖(jian)刀(dao)(dao)。相(xiang)傳(chuan)很久以前(qian),伏(fu)羌(qiang)(qiang)縣(xian)羌(qiang)(qiang)人(ren)(ren)(ren)當道(dao)(dao),排(pai)擠漢(han)人(ren)(ren)(ren),終于起(qi)了(le)沖突(tu)。漢(han)人(ren)(ren)(ren)人(ren)(ren)(ren)數較少(shao),只(zhi)好(hao)退守天(tian)門(men)山(shan)(shan)。某日羌(qiang)(qiang)王率領(ling)部隊大舉(ju)進攻(gong)(gong)天(tian)門(men)山(shan)(shan),羌(qiang)(qiang)人(ren)(ren)(ren)個個手持刀(dao)(dao)斧(fu),大呼(hu)小叫,沖上(shang)天(tian)門(men)山(shan)(shan)北坡(po)。守山(shan)(shan)的(de)漢(han)人(ren)(ren)(ren)用滾木、石塊向羌(qiang)(qiang)人(ren)(ren)(ren)還擊(ji),但寡不(bu)敵眾,眼看山(shan)(shan)寨將被(bei)(bei)攻(gong)(gong)破。在值危急萬分的(de)時刻,只(zhi)見一(yi)(yi)道(dao)(dao)金(jin)光突(tu)然閃現(xian),天(tian)門(men)山(shan)(shan)北坡(po),齊刷(shua)刷(shua)地(di)崛起(qi)七(qi)(qi)道(dao)(dao)山(shan)(shan)梁,猶(you)如(ru)七(qi)(qi)把聳(song)立天(tian)際的(de)石刀(dao)(dao),劈入羌(qiang)(qiang)人(ren)(ren)(ren)陣中。眼看就要(yao)得勝的(de)羌(qiang)(qiang)人(ren)(ren)(ren)部隊,被(bei)(bei)從天(tian)而降突(tu)如(ru)其來(lai)的(de)天(tian)降神(shen)刀(dao)(dao)嚇得驚惶失措(cuo),報頭逃命(ming),從此不(bu)敢來(lai)犯(fan)。“七(qi)(qi)把刀(dao)(dao)”之名(ming)形象(xiang)地(di)表(biao)現(xian)了(le)天(tian)門(men)山(shan)(shan)北坡(po)的(de)險峻,而這傳(chuan)說也曲折地(di)反映了(le)歷史(shi)上(shang)的(de)民族沖突(tu),以及(ji)“伏(fu)羌(qiang)(qiang)”這一(yi)(yi)地(di)名(ming)的(de)由(you)來(lai)。
在天門山山下,有座“天門寺(si)”。寺(si)中殿宇(yu)建筑雄偉壯觀(guan),有觀(guan)音殿、圣母殿、將(jiang)軍(jun)殿、竹(zhu)林社等,每年農歷三(san)月(yue)二十八舉(ju)行廟會,會期一周。其時(shi)正(zheng)值暮(mu)春時(shi)節,滿山鳥(niao)語花香(xiang),美不勝收。游(you)人們結伴而至,拜佛許愿,游(you)山玩水。那場面真是一是繁華,可謂勝景(jing)。