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張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)(chun)（1220—1316），字(zi)布(bu)山(shan)(shan)，號天倪子(zi)。泰(tai)安(an)埠(bu)上保（今肥城市安(an)駕(jia)莊鎮張(zhang)(zhang)家(jia)安(an)村）人(ren)(ren)。幼年(nian)聰慧(hui)，宿有道緣。六歲(sui)能(neng)通五經，十二歲(sui)即(ji)入玄門，居(ju)岱麓會真(zhen)(zhen)宮(gong)（原(yuan)為奉高宮(gong)，宋真(zhen)(zhen)宗東封駐蹕(bi)于此(ci)，改(gai)額(e)會真(zhen)(zhen)宮(gong)。其(qi)(qi)遺址在今泰(tai)安(an)軍分區(qu)宿舍院內），事(shi)師(shi)崔道演。崔道演，字(zi)元(yuan)甫(fu)，號真(zhen)(zhen)靜(jing)，以(yi)醫術(shu)聞名于世(shi)，是全真(zhen)(zhen)創教祖師(shi)王(wang)(wang)重(zhong)陽(yang)的(de)再傳(chuan)弟子(zi)，事(shi)師(shi)長生真(zhen)(zhen)人(ren)(ren)劉處玄。據此(ci)，則張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)(chun)為全真(zhen)(zhen)隨(sui)山(shan)(shan)派再傳(chuan)弟子(zi)。志(zhi)(zhi)純(chun)(chun)(chun)秉(bing)承師(shi)學，“其(qi)(qi)學也老(lao)(lao)莊，其(qi)(qi)志(zhi)(zhi)也歧軒(xuan)”（元(yuan)·杜(du)仁杰語），以(yi)老(lao)(lao)莊之道修真(zhen)(zhen)養(yang)性，以(yi)歧黃之術(shu)濟世(shi)救民(min)，過(guo)著“赤(chi)松(song)宗世(shi)遠，岳地作(zuo)神仙”（元(yuan)·王(wang)(wang)奕斐贊張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)(chun)詩句(ju)）的(de)隱逸生活(huo)。明人(ren)(ren)蕭協(xie)中《張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)(chun)》詩曰：

桃(tao)花源水(shui)武陵同，中(zhong)有仙翁御閬風。

微露天倪(ni)窺妙道，至(zhi)今人(ren)指會真宮。

當時，元世祖忽必烈(lie)聞其(qi)(qi)名，屢召而問道。志(zhi)純(chun)原名志(zhi)偉，帝將之改為(wei)“志(zhi)純(chun)”，賜號“崇真保德大師”，授紫服，令其(qi)(qi)住(zhu)持岱廟(miao)。

張(zhang)志(zhi)(zhi)純(chun)(chun)喜(xi)與文人(ren)(ren)名士(shi)游，好(hao)詩詞。當時的名士(shi)元好(hao)問(wen)、徐(xu)世(shi)(shi)隆、杜仁杰(jie)、王奕等多與他贈詩唱和，交誼甚厚，元好(hao)問(wen)《送天(tian)(tian)倪子歸布山》流露出(chu)“擬與高人(ren)(ren)參藥鏡”之(zhi)意，徐(xu)世(shi)(shi)隆《紀夢》、《送天(tian)(tian)倪子還(huan)泰(tai)(tai)山》則稱贊(zan)張(zhang)志(zhi)(zhi)純(chun)(chun)“骨強(qiang)清(qing)似鶴，步健老猶龍”、“九十(shi)行年(nian)發未華，道(dao)人(ren)(ren)風(feng)骨飽煙霞(xia)。”“隱(yin)居自愛陶宏景，莫作(zuo)山中宰(zai)相夸。”張(zhang)志(zhi)(zhi)純(chun)(chun)本人(ren)(ren)也有《題(ti)桃花峪》、《泰(tai)(tai)山喜(xi)雨》等詩作(zuo)傳世(shi)(shi)。張(zhang)志(zhi)(zhi)純(chun)(chun)九十(shi)余(yu)歲坐化(hua)升仙(xian)。羽化(hua)之(zhi)際，預言歸期，頌(song)偈而(er)逝。偈曰：“脫下娘生(sheng)皮袋，此際樂然輕(qing)快。百尺竿頭(tou)進步，蓬元洞(dong)府去來。前世(shi)(shi)宿德醫僧(seng)，今(jin)作(zuo)道(dao)門小才。”

張(zhang)(zhang)志純“形雖羸(lei)，于(yu)(yu)道則(ze)肥；性雖介(jie)，于(yu)(yu)物則(ze)齊。具墨儒(ru)之體(ti)用，見(jian)天地之端(duan)倪”（徐世(shi)隆(long)題其小影）。其“具墨儒(ru)之體(ti)用”，致使“形羸(lei)”“道肥”之舉，在于(yu)(yu)嘔心瀝血修(xiu)(xiu)葺泰(tai)山(shan)廟觀。金末元初，泰(tai)山(shan)廟宇，百廢待興。張(zhang)(zhang)志純承元世(shi)祖(zu)之命，歷時三(san)十(shi)余(yu)年，悉皆修(xiu)(xiu)復。據《岱(dai)史(shi)》記載，張(zhang)(zhang)志純“重(zhong)建(jian)岱(dai)岳，升(sheng)元及上(shang)岳廟”。晚年上(shang)書皇帝(di)重(zhong)修(xiu)(xiu)蒿里山(shan)神祠(ci)，獲(huo)準后未竣即仙脫。全真十(shi)八宗(zong)師之一宋德方之弟子祁志誠(cheng)后繼修(xiu)(xiu)竣。張(zhang)(zhang)志純數十(shi)年，整修(xiu)(xiu)泰(tai)山(shan)廟觀二(er)十(shi)余(yu)處。最為艱巨而又名垂青史(shi)者，當為創建(jian)南天門。

貢獻影響

“ 天(tian)(tian)門(men)一(yi)(yi)長嘯，萬(wan)里清風來(lai)。”唐朝(chao)詩人李(li)白放歌南(nan)(nan)天(tian)(tian)門(men)。在泰山(shan)十八(ba)盤的(de)盡頭、飛龍(long)巖與翔鳳嶺(ling)之間雙峰(feng)夾峙(zhi)的(de)低坳(ao)處，南(nan)(nan)天(tian)(tian)門(men)巍(wei)然(ran)屹立，由(you)下仰視，猶如(ru)天(tian)(tian)上宮闕(que)(que)。古(gu)往今來(lai)，千(qian)載之下，游(you)客至此無不極(ji)目四(si)望，駐(zhu)足(zu)流(liu)連。凡是(shi)(shi)登過泰山(shan)的(de)人，都有(you)這(zhe)樣(yang)一(yi)(yi)種體會，當你艱難(nan)地登上十八(ba)盤遙望南(nan)(nan)天(tian)(tian)門(men)時，那種喜悅與贊(zan)嘆真(zhen)是(shi)(shi)很難(nan)用語言來(lai)形容(rong)。南(nan)(nan)天(tian)(tian)門(men)仿(fang)佛是(shi)(shi)一(yi)(yi)道通天(tian)(tian)的(de)大門(men)，又仿(fang)佛是(shi)(shi)一(yi)(yi)座天(tian)(tian)上的(de)宮闕(que)(que)。那么，南(nan)(nan)天(tian)(tian)門(men)是(shi)(shi)何時所建，創建者又是(shi)(shi)誰呢？

這一巧奪天工(gong)、美輪美奐的(de)(de)建(jian)(jian)(jian)筑——南天門為(wei)的(de)(de)創建(jian)(jian)(jian)者(zhe)就是(shi)(shi)(shi)泰(tai)安道(dao)(dao)士張(zhang)(zhang)志(zhi)純(chun)。學者(zhe)王(wang)克煜介紹說，張(zhang)(zhang)志(zhi)純(chun)6歲誦經(jing)，12歲入道(dao)(dao)，居岱麓會真宮，其師(shi)崔道(dao)(dao)演(yan)，是(shi)(shi)(shi)王(wang)重陽再傳弟(di)子。張(zhang)(zhang)志(zhi)純(chun)道(dao)(dao)行超群(qun)，曾任東岳廟住持(chi)，元世(shi)祖忽必烈賜號“崇(chong)真保德(de)大師(shi)”“天倪”，授紫服。元初(chu)(chu)王(wang)奕斐在贈(zeng)張(zhang)(zhang)志(zhi)純(chun)的(de)(de)詩中(zhong)，贊譽其“赤松宗(zong)世(shi)遠，岳地作神仙”。張(zhang)(zhang)志(zhi)純(chun)是(shi)(shi)(shi)金(jin)元之際全真道(dao)(dao)士，元初(chu)(chu)泰(tai)山(shan)建(jian)(jian)(jian)筑恢復重建(jian)(jian)(jian)和拓展的(de)(de)主持(chi)者(zhe)。三四十(shi)年間致力(li)于泰(tai)山(shan)上下十(shi)數(shu)座(zuo)建(jian)(jian)(jian)筑群(qun)的(de)(de)建(jian)(jian)(jian)設(she)，為(wei)泰(tai)山(shan)立下了不朽功業。他的(de)(de)生平事跡，是(shi)(shi)(shi)泰(tai)山(shan)文(wen)化(hua)的(de)(de)一部分，也是(shi)(shi)(shi)研究金(jin)元宗(zong)教(jiao)文(wen)化(hua)、建(jian)(jian)(jian)筑文(wen)化(hua)的(de)(de)重要篇章。他的(de)(de)名字(zi)留在元朝的(de)(de)數(shu)十(shi)碑刻(ke)中(zhong)，如(ru)今依然被家鄉的(de)(de)人們銘記崇(chong)拜。

張(zhang)志純是(shi)王(wang)(wang)重陽(yang)的再傳(chuan)弟(di)子，金代末(mo)年，全(quan)真教(jiao)在(zai)山東(dong)興起，創(chuang)始人(ren)王(wang)(wang)重陽(yang)及其弟(di)子紛(fen)紛(fen)來到泰山，或潛心(xin)修煉(lian)，或傳(chuan)經布道。張(zhang)志純原名張(zhang)志偉(wei)，是(shi)肥城市安(an)駕(jia)莊鎮張(zhang)家安(an)村(cun)人(ren)，12歲出家，入五峰山拜崔真人(ren)入全(quan)真教(jiao)。崇尚道教(jiao)的元世祖忽必(bi)烈幾次(ci)召見，與他相談甚(shen)歡，于是(shi)下詔將“志偉(wei)”改為“志純”，授予紫服(fu)，住持岱廟，同時兼管泰安(an)道教(jiao)事(shi)宜。

當時的(de)(de)(de)(de)泰(tai)(tai)山(shan)(shan)(shan)因(yin)多年(nian)戰亂，一部分道(dao)觀廟(miao)宇毀于(yu)戰火(huo)之中。張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)以重(zhong)振道(dao)教在泰(tai)(tai)山(shan)(shan)(shan)的(de)(de)(de)(de)聲(sheng)威為己任，開始了漫長而(er)(er)(er)又艱苦的(de)(de)(de)(de)修復歷程(cheng)。據《岱(dai)史》記(ji)載(zai)，張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)“先(xian)后重(zhong)修玉女祠(ci)，創建(jian)(jian)(jian)南(nan)天(tian)門(men)及岱(dai)頂東岳廟(miao)，岱(dai)下則重(zhong)修岱(dai)岳觀、會真宮、朝元觀等。中統四年(nian)重(zhong)修岱(dai)廟(miao)，重(zhong)建(jian)(jian)(jian)仁安殿，至元二十一年(nian)重(zhong)修蒿里山(shan)(shan)(shan)神祠(ci)一百二十楹。”而(er)(er)(er)這其(qi)中最為艱巨而(er)(er)(er)又名垂(chui)青史的(de)(de)(de)(de)就(jiu)是(shi)(shi)修建(jian)(jian)(jian)泰(tai)(tai)山(shan)(shan)(shan)南(nan)天(tian)門(men)。南(nan)天(tian)門(men)古稱“天(tian)門(men)關”，山(shan)(shan)(shan)高路遠(yuan)，地勢險峻(jun)，需(xu)借(jie)助(zhu)繩(sheng)索才得以攀登。要在此修建(jian)(jian)(jian)一座城樓(lou)式建(jian)(jian)(jian)筑(zhu)(zhu)，工程(cheng)之艱巨可想而(er)(er)(er)知。作(zuo)(zuo)為南(nan)天(tian)門(men)的(de)(de)(de)(de)設計者(zhe)和監修者(zhe)，張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)硬是(shi)(shi)用3年(nian)時間(jian)于(yu)公(gong)元1264年(nian)完(wan)成了這一壯舉。現在的(de)(de)(de)(de)南(nan)天(tian)門(men)為清代重(zhong)建(jian)(jian)(jian)，但仍保持了元代的(de)(de)(de)(de)風(feng)格。 這組古建(jian)(jian)(jian)筑(zhu)(zhu)是(shi)(shi)張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)創建(jian)(jian)(jian)的(de)(de)(de)(de)眾多廟(miao)宇的(de)(de)(de)(de)代表(biao)作(zuo)(zuo)。張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)在30多年(nian)的(de)(de)(de)(de)時間(jian)里，整修泰(tai)(tai)山(shan)(shan)(shan)廟(miao)觀20余處，可謂功德無(wu)量。而(er)(er)(er)令(ling)人(ren)(ren)遺憾(han)的(de)(de)(de)(de)是(shi)(shi)，工程(cheng)尚未完(wan)工，張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)便(bian)以96歲高齡羽化升仙了。為紀(ji)念這位了不起(qi)的(de)(de)(de)(de)先(xian)人(ren)(ren)，肥城安駕莊的(de)(de)(de)(de)村民(min)們恢復了張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)顛仙祠(ci)的(de)(de)(de)(de)原貌(mao)，繪制了相關的(de)(de)(de)(de)壁畫，并重(zhong)修了張(zhang)(zhang)氏祠(ci)堂和張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)墓，以表(biao)達對這位泰(tai)(tai)山(shan)(shan)(shan)道(dao)士的(de)(de)(de)(de)崇敬(jing)之情(qing)。

元(yuan)中統三年(nian)（1262），張(zhang)(zhang)志(zhi)純(chun)(chun)被授為東岳(yue)提點監(jian)修(xiu)官兼東平(ping)路(lu)道(dao)(dao)(dao)教都(dou)提點。應(ying)東平(ping)路(lu)總管嚴(yan)忠范之(zhi)(zhi)請，籌劃監(jian)修(xiu)南天(tian)(tian)(tian)門(men)(men)(men)。南天(tian)(tian)(tian)門(men)(men)(men)地(di)勢(shi)險峻，幾乎(hu)高不可攀。漢代馬第伯《封禪儀(yi)(yi)記》曰：“俯視溪谷碌碌，不可見丈尺，遂至天(tian)(tian)(tian)門(men)(men)(men)之(zhi)(zhi)下(xia)，仰(yang)視天(tian)(tian)(tian)門(men)(men)(men)窔遼(liao)，如(ru)從穴中視天(tian)(tian)(tian)。直上(shang)七(qi)里(li)，賴其羊腸逶迤，名曰環(huan)道(dao)(dao)(dao)，往(wang)(wang)往(wang)(wang)有(you)絙索，可得而(er)(er)登也(ye)。兩(liang)從者扶挾，前人相(xiang)牽(qian)，后(hou)人見前人履底，前人見后(hou)人頂，如(ru)畫重累人矣。所謂磨胸、捏石，捫天(tian)(tian)(tian)之(zhi)(zhi)難也(ye)。”徒身尚且如(ru)此，工(gong)匠肩石抬木，其工(gong)程之(zhi)(zhi)艱巨可想(xiang)而(er)(er)知。無(wu)(wu)怪乎(hu)，杜仁杰《天(tian)(tian)(tian)門(men)(men)(men)銘(ming)(ming)》言(yan)：“元(yuan)氣裂(lie)，兩(liang)儀(yi)(yi)具(ju)，五岳(yue)峙，真(zhen)形露。惟岱宗，儼其踞，仰(yang)彌(mi)高，屹天(tian)(tian)(tian)柱。浩千劫，窒來(lai)去，誰為鑿，起天(tian)(tian)(tian)慮(lv)。匪斤(jin)斧，乃祝祖，一竅(qiao)開(kai)，達(da)底處。”不是“斤(jin)斧”所鑿，而(er)(er)是“天(tian)(tian)(tian)慮(lv)”、“祝祖”而(er)(er)成(cheng)。天(tian)(tian)(tian)門(men)(men)(men)開(kai)通之(zhi)(zhi)后(hou)，“ 踖此往(wang)(wang)，嘉無(wu)(wu)數。無(wu)(wu)懷(huai)下(xia)，兵(bing)刑措，七(qi)十君，接鑾輅。”然而(er)(er)后(hou)世(shi)“圣(sheng)道(dao)(dao)(dao)熄，彝倫(lun)斁，揖讓歇，篡奪屢。忽(hu)焉闔，梗(geng)無(wu)(wu)路(lu)。象緯森，敕(chi)訶(he)護(hu)，朝(chao)百靈，由茲戶。金璀璨，朱間布，九虎蹲，萬(wan)夫怖。”因為后(hou)世(shi)君王(wang)不再稟行三皇五帝(di)之(zhi)(zhi)圣(sheng)道(dao)(dao)(dao)，故而(er)(er)天(tian)(tian)(tian)門(men)(men)(men)“忽(hu)焉闔”。作者憂(you)國(guo)憂(you)民，發(fa)出了“辟何時，坦如(ru)故”的吶(na)喊。上(shang)天(tian)(tian)(tian)明示，只(zhi)有(you)“豁(huo)蒙蔽，泄塵(chen)霧(wu)，刮政疵，剔民蠹(du)”，達(da)到“上(shang)得情，下(xia)安作，額血殫，帝(di)聰悟(wu)”，天(tian)(tian)(tian)門(men)(men)(men)才能再開(kai)。張(zhang)(zhang)志(zhi)純(chun)(chun)于天(tian)(tian)(tian)門(men)(men)(men)經構室宇，歷時近(jin)三年(nian)乃成(cheng)，杜仁杰于是乎(hu)銘(ming)(ming)之(zhi)(zhi)。銘(ming)(ming)文最(zui)后(hou)透露出創建(jian)初衷：“刻我銘(ming)(ming)，期孔(kong)固(gu)，垂萬(wan)世(shi)，正王(wang)度”，闡(chan)發(fa)出“神道(dao)(dao)(dao)設(she)教”的深意。

張志(zhi)純修建(jian)廟宇而闡揚道教，“若(ruo)夫(fu)師(shi)之(zhi)(zhi)(zhi)寢處衣食，與役夫(fu)等。是以人(ren)忘其死而成(cheng)師(shi)之(zhi)(zhi)(zhi)志(zhi)，雖(sui)國朝為之(zhi)(zhi)(zhi)，亦不能齊一(yi)如此”。杜仁(ren)杰(jie)撰《泰安阜(fu)上張氏(shi)先塋記》亦云：每次工程完工，接受(shou)朝廷(ting)賜號和任(ren)命之(zhi)(zhi)(zhi)后，他總是“慨(kai)然拂衣，復(fu)還布山之(zhi)(zhi)(zhi)舊隱”。其性情之(zhi)(zhi)(zhi)淡泊高遠(yuan)可見一(yi)斑。

南天門(men)于(yu)元(yuan)中統五年（1264）竣(jun)工之(zhi)后(hou)，明清(qing)多(duo)次重(zhong)修。今之(zhi)南天門(men)保(bao)持清(qing)代風格(ge)，分(fen)上(shang)下兩層。下層為拱(gong)形門(men)洞，條石(shi)壘(lei)砌，券石(shi)起(qi)拱(gong)，頂鋪條石(shi)，四周(zhou)冰(bing)盤(pan)式(shi)出檐(yan)。上(shang)鑲貼金(jin)石(shi)額書“南天門(men)”三個大字。上(shang)層建摩空(kong)閣，面闊三間(jian)，二(er)柱五檁(lin)五架梁，重(zhong)梁起(qi)架，黃琉璃(li)瓦(wa)卷棚重(zhong)檐(yan)歇(xie)山頂。南向正(zheng)門(men)開拱(gong)形門(men)，兩次間(jian)各開一(yi)窗。門(men)上(shang)石(shi)額題(ti)“摩空(kong)閣”。

南天(tian)門(men)(men)(men)(men)北面，宋(song)真宗(zong)時建(jian)三靈候(hou)祠，《通志(zhi)》稱：“周(zhou)諫官唐宸、葛雍、周(zhou)武(wu)也(ye)。宋(song)真宗(zong)東(dong)(dong)封(feng)泰山(shan)見三神人于(yu)天(tian)門(men)(men)(men)(men)，因加封(feng)建(jian)祀”。元(yuan)代已圯，后建(jian)關帝廟。今關帝廟三間，四柱(zhu)五架(jia)梁(liang)七檁前后廊式，重(zhong)梁(liang)起架(jia)，五脊(ji)硬(ying)山(shan)頂。前廊內有關帝像贊碑(bei)，像陰線刻。南天(tian)門(men)(men)(men)(men)和關帝廟中間兩(liang)側(ce)，有東(dong)(dong)西配殿各三間。南天(tian)門(men)(men)(men)(men)下側(ce)有石(shi)棚，內壁鑲南天(tian)門(men)(men)(men)(men)創建(jian)碑(bei)。元(yuan)正(zheng)統五年(nian)正(zheng)月(yue)，杜仁(ren)杰撰文，東(dong)(dong)平(ping)路總管嚴忠范書丹(dan)，泰安(an)州刺史張汝霖(lin)勒石(shi)，淵靜大師岱廟觀主(zhu)劉德源，昭(zhao)真觀主(zhu)翟慶真同立。

建成之(zhi)后的(de)(de)南天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)成為(wei)(wei)(wei)泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)、泰(tai)(tai)(tai)(tai)城(cheng)“三(san)(san)重空間、一(yi)(yi)(yi)條(tiao)軸線”整體(ti)格(ge)局(ju)中(zhong)(zhong)最重要的(de)(de)景(jing)點之(zhi)一(yi)(yi)(yi)。歷史上，泰(tai)(tai)(tai)(tai)城(cheng)“三(san)(san)重空間”是(shi)(shi)指陰司、人(ren)間、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)庭。泰(tai)(tai)(tai)(tai)城(cheng)奈河以(yi)西以(yi)南，以(yi)奈河橋和(he)蒿里(li)(li)山(shan)(shan)(shan)為(wei)(wei)(wei)主，屬于陰司地(di)獄。中(zhong)(zhong)國傳(chuan)統的(de)(de)地(di)府(fu)有(you)(you)兩處，一(yi)(yi)(yi)是(shi)(shi)泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)前的(de)(de)蒿里(li)(li)山(shan)(shan)(shan)，再就是(shi)(shi)四川的(de)(de)酆都。古(gu)人(ren)認為(wei)(wei)(wei)，蒿里(li)(li)山(shan)(shan)(shan)是(shi)(shi)人(ren)死(si)后鬼魂(hun)歸宿的(de)(de)地(di)方(fang)。早在漢(han)朝時，就有(you)(you)“泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)主生死(si)”、“人(ren)死(si)為(wei)(wei)(wei)鬼，魂(hun)歸泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)”之(zhi)說。泰(tai)(tai)(tai)(tai)城(cheng)（包括(kuo)原奉(feng)高）東半部至岱麓屬于繁華熱鬧的(de)(de)“人(ren)間”。整個泰(tai)(tai)(tai)(tai)城(cheng)建筑，以(yi)通天(tian)(tian)(tian)(tian)(tian)(tian)(tian)街、岱廟、岱宗(zong)坊為(wei)(wei)(wei)中(zhong)(zhong)軸，左右(you)對稱(cheng)，布局(ju)嚴整。自岱宗(zong)坊至一(yi)(yi)(yi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)，便(bian)由“人(ren)間”開始(shi)“登(deng)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)”，攀(pan)登(deng)六千余級臺階，經中(zhong)(zhong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)，至南天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)便(bian)到(dao)了“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)庭”。泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)以(yi)“朝天(tian)(tian)(tian)(tian)(tian)(tian)(tian)”為(wei)(wei)(wei)中(zhong)(zhong)心(xin)的(de)(de)整體(ti)構思中(zhong)(zhong)，有(you)(you)一(yi)(yi)(yi)條(tiao)中(zhong)(zhong)軸線，即泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)東路(lu)（古(gu)代“中(zhong)(zhong)路(lu)”）景(jing)觀，這是(shi)(shi)泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)的(de)(de)核心(xin)。這種格(ge)局(ju)是(shi)(shi)由歷代帝王封禪、祭(ji)(ji)祀(si)泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)而形成的(de)(de)。帝王來泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)封禪、祭(ji)(ji)祀(si)，多(duo)循(xun)東路(lu)而登(deng)山(shan)(shan)(shan)。一(yi)(yi)(yi)般是(shi)(shi)跨(kua)越大汶河，進入泰(tai)(tai)(tai)(tai)安城(cheng)南關，穿過“通天(tian)(tian)(tian)(tian)(tian)(tian)(tian)”街，至紅(hong)門(men)(men)(men)下，更衣(yi)登(deng)山(shan)(shan)(shan)。經由“一(yi)(yi)(yi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)”、“中(zhong)(zhong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)”直達“南天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)”，再經碧霞(xia)祠，登(deng)臨玉皇頂，祭(ji)(ji)祀(si)禮拜仰答神(shen)庥。而南天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)恰恰是(shi)(shi)登(deng)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)的(de)(de)最后一(yi)(yi)(yi)道關隘(ai)，攀(pan)上“緊十(shi)(shi)八(ba)，慢(man)十(shi)(shi)八(ba)，不緊不慢(man)又十(shi)(shi)八(ba)”的(de)(de)素有(you)(you)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)云梯”之(zhi)稱(cheng)的(de)(de)十(shi)(shi)八(ba)盤，步入南天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)便(bian)到(dao)了“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)街”。南天(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)是(shi)(shi)泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)自然景(jing)觀與人(ren)文景(jing)觀的(de)(de)絕(jue)妙(miao)結合(he)，其蘊含的(de)(de)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)人(ren)合(he)一(yi)(yi)(yi)”的(de)(de)精神(shen)，與帝王封禪祭(ji)(ji)祀(si)泰(tai)(tai)(tai)(tai)山(shan)(shan)(shan)，溝通天(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)，宣(xuan)示受命(ming)于天(tian)(tian)(tian)(tian)(tian)(tian)(tian)、國泰(tai)(tai)(tai)(tai)民安的(de)(de)政教使命(ming)相契合(he)，也與黎民百(bai)姓拜廟求(qiu)神(shen)，虔敬元(yuan)君、祈求(qiu)濟苦救(jiu)難、庇佑蒼(cang)生的(de)(de)心(xin)靈訴求(qiu)相輔承。

南(nan)天(tian)門(men)(men)建成后，泰山(shan)道教得(de)(de)到了進(jin)一步(bu)的發展。張志純從此便與南(nan)天(tian)門(men)(men)緊緊的聯系在一起。每當我們登(deng)臨南(nan)天(tian)門(men)(men)，置身“門(men)(men)辟九霄仰步(bu)三天(tian)勝跡，階重(zhong)萬級俯(fu)臨千(qian)嶂奇觀”（南(nan)天(tian)門(men)(men)對聯）的時候，就(jiu)不(bu)(bu)由(you)得(de)(de)憶(yi)起張志純：“如吾師者，退然(ran)才中人，癯瘁若(ruo)不(bu)(bu)能勝衣，然(ran)問(wen)無不(bu)(bu)知(zhi)，叩無不(bu)(bu)應，若(ruo)乃(nai)芥納須(xu)彌(mi)，囊括宇宙，不(bu)(bu)足喻其(qi)胸(xiong)次橫闊(kuo)之(zhi)萬一。乃(nai)以區區土(tu)木之(zhi)功相溷(hun)，向其(qi)不(bu)(bu)知(zhi)師之(zhi)甚耶?”（杜仁(ren)杰《泰安阜上張氏先塋記》）信哉，斯言！