張(zhang)志(zhi)純(chun)(chun)(1220—1316),字布山(shan),號天倪子。泰(tai)(tai)安(an)埠(bu)上(shang)保(今(jin)肥城(cheng)市安(an)駕莊(zhuang)鎮張(zhang)家安(an)村)人(ren)。幼(you)年聰慧,宿有道(dao)緣。六歲能通(tong)五經,十(shi)二歲即入(ru)玄門(men),居(ju)岱(dai)麓會(hui)真(zhen)宮(原為奉(feng)高(gao)宮,宋真(zhen)宗(zong)東(dong)封駐蹕于此,改額會(hui)真(zhen)宮。其(qi)遺址在(zai)今(jin)泰(tai)(tai)安(an)軍分區(qu)宿舍院內),事師(shi)(shi)崔道(dao)演。崔道(dao)演,字元(yuan)(yuan)甫,號真(zhen)靜,以(yi)(yi)醫術聞名于世,是全真(zhen)創教(jiao)祖師(shi)(shi)王(wang)重(zhong)陽的(de)再傳弟子,事師(shi)(shi)長生真(zhen)人(ren)劉(liu)處玄。據此,則張(zhang)志(zhi)純(chun)(chun)為全真(zhen)隨山(shan)派再傳弟子。志(zhi)純(chun)(chun)秉承師(shi)(shi)學,“其(qi)學也老莊(zhuang),其(qi)志(zhi)也歧(qi)軒”(元(yuan)(yuan)·杜(du)仁杰語),以(yi)(yi)老莊(zhuang)之道(dao)修真(zhen)養性(xing),以(yi)(yi)歧(qi)黃之術濟世救民,過(guo)著“赤松(song)宗(zong)世遠,岳地(di)作神仙”(元(yuan)(yuan)·王(wang)奕斐贊張(zhang)志(zhi)純(chun)(chun)詩句)的(de)隱逸(yi)生活(huo)。明(ming)人(ren)蕭協中《張(zhang)志(zhi)純(chun)(chun)》詩曰:
桃(tao)花源水武(wu)陵同,中有仙翁御(yu)閬風(feng)。
微露(lu)天倪窺妙道(dao),至今(jin)人指會(hui)真宮(gong)。
當時,元世祖(zu)忽必(bi)烈(lie)聞其名,屢召(zhao)而(er)問(wen)道。志(zhi)(zhi)純(chun)原名志(zhi)(zhi)偉,帝(di)將之改為“志(zhi)(zhi)純(chun)”,賜號“崇真保德大師”,授紫(zi)服,令其住持岱(dai)廟(miao)。
張(zhang)志(zhi)(zhi)純(chun)喜(xi)與(yu)(yu)文人(ren)名(ming)士游,好詩詞。當(dang)時的名(ming)士元(yuan)好問、徐世(shi)(shi)隆、杜仁杰、王(wang)奕等多與(yu)(yu)他贈詩唱和,交(jiao)誼甚(shen)厚,元(yuan)好問《送(song)天(tian)倪子(zi)歸布山》流露(lu)出“擬與(yu)(yu)高人(ren)參藥鏡”之意,徐世(shi)(shi)隆《紀夢》、《送(song)天(tian)倪子(zi)還泰山》則(ze)稱贊張(zhang)志(zhi)(zhi)純(chun)“骨(gu)強清似(si)鶴,步健(jian)老猶(you)龍(long)”、“九十行年發未(wei)華,道人(ren)風骨(gu)飽煙霞。”“隱(yin)居自愛陶宏景,莫作山中宰(zai)相(xiang)夸(kua)。”張(zhang)志(zhi)(zhi)純(chun)本人(ren)也有《題桃花峪》、《泰山喜(xi)雨》等詩作傳世(shi)(shi)。張(zhang)志(zhi)(zhi)純(chun)九十余歲坐化(hua)升仙。羽化(hua)之際,預言歸期,頌偈(jie)而(er)逝。偈(jie)曰(yue):“脫下娘(niang)生(sheng)皮(pi)袋,此際樂(le)然(ran)輕快。百尺竿頭進步,蓬元(yuan)洞府(fu)去(qu)來(lai)。前(qian)世(shi)(shi)宿(su)德(de)醫僧(seng),今作道門小才(cai)。”
張(zhang)(zhang)志(zhi)純(chun)(chun)“形雖羸(lei),于(yu)道(dao)則肥(fei);性雖介,于(yu)物(wu)則齊。具墨儒之體(ti)用(yong),見天地之端倪”(徐世(shi)隆題(ti)其小影)。其“具墨儒之體(ti)用(yong)”,致使“形羸(lei)”“道(dao)肥(fei)”之舉,在于(yu)嘔心瀝(li)血修(xiu)(xiu)葺(qi)泰(tai)(tai)山廟(miao)(miao)觀。金(jin)末(mo)元初,泰(tai)(tai)山廟(miao)(miao)宇,百廢待興。張(zhang)(zhang)志(zhi)純(chun)(chun)承元世(shi)祖之命,歷時三十余年,悉皆修(xiu)(xiu)復。據《岱史(shi)》記載(zai),張(zhang)(zhang)志(zhi)純(chun)(chun)“重(zhong)建岱岳(yue)(yue),升元及上岳(yue)(yue)廟(miao)(miao)”。晚年上書(shu)皇帝重(zhong)修(xiu)(xiu)蒿里山神祠,獲(huo)準后(hou)(hou)未竣即仙脫。全真十八宗師之一(yi)宋(song)德方之弟子祁志(zhi)誠(cheng)后(hou)(hou)繼修(xiu)(xiu)竣。張(zhang)(zhang)志(zhi)純(chun)(chun)數十年,整修(xiu)(xiu)泰(tai)(tai)山廟(miao)(miao)觀二十余處。最為艱巨(ju)而(er)又名垂(chui)青(qing)史(shi)者,當為創(chuang)建南天門。
“ 天(tian)(tian)(tian)門(men)一長嘯(xiao),萬里清風來。”唐朝詩人李白(bai)放歌(ge)南天(tian)(tian)(tian)門(men)。在泰山十八盤的(de)(de)盡頭(tou)、飛(fei)龍巖(yan)與翔鳳嶺之間雙峰夾峙的(de)(de)低坳處,南天(tian)(tian)(tian)門(men)巍然屹立(li),由下仰(yang)視,猶如天(tian)(tian)(tian)上(shang)宮闕。古往(wang)今來,千載(zai)之下,游(you)客(ke)至此(ci)無不極目四望(wang),駐足流連。凡是(shi)(shi)(shi)(shi)(shi)登過(guo)泰山的(de)(de)人,都有這樣一種體會,當你(ni)艱難(nan)地登上(shang)十八盤遙(yao)望(wang)南天(tian)(tian)(tian)門(men)時,那種喜悅與贊(zan)嘆真(zhen)是(shi)(shi)(shi)(shi)(shi)很難(nan)用(yong)語言(yan)來形(xing)容(rong)。南天(tian)(tian)(tian)門(men)仿佛(fo)是(shi)(shi)(shi)(shi)(shi)一道通天(tian)(tian)(tian)的(de)(de)大門(men),又(you)仿佛(fo)是(shi)(shi)(shi)(shi)(shi)一座天(tian)(tian)(tian)上(shang)的(de)(de)宮闕。那么(me),南天(tian)(tian)(tian)門(men)是(shi)(shi)(shi)(shi)(shi)何時所建,創建者又(you)是(shi)(shi)(shi)(shi)(shi)誰(shui)呢?
這一巧奪天(tian)工、美輪美奐(huan)的(de)(de)(de)(de)建(jian)(jian)筑(zhu)(zhu)——南天(tian)門為的(de)(de)(de)(de)創建(jian)(jian)者(zhe)(zhe)就是(shi)(shi)泰(tai)(tai)(tai)(tai)安道(dao)士(shi)張志(zhi)(zhi)純(chun)。學(xue)者(zhe)(zhe)王克煜介紹(shao)說(shuo),張志(zhi)(zhi)純(chun)6歲誦經,12歲入道(dao),居岱麓會真宮,其師(shi)崔道(dao)演,是(shi)(shi)王重陽再傳弟(di)子。張志(zhi)(zhi)純(chun)道(dao)行(xing)超群(qun),曾任(ren)東(dong)岳廟(miao)住持,元(yuan)(yuan)世祖忽必烈(lie)賜號“崇真保德大(da)師(shi)”“天(tian)倪”,授紫服。元(yuan)(yuan)初王奕(yi)斐在(zai)贈張志(zhi)(zhi)純(chun)的(de)(de)(de)(de)詩中,贊譽其“赤(chi)松宗世遠,岳地(di)作神仙(xian)”。張志(zhi)(zhi)純(chun)是(shi)(shi)金元(yuan)(yuan)之(zhi)際(ji)全真道(dao)士(shi),元(yuan)(yuan)初泰(tai)(tai)(tai)(tai)山(shan)建(jian)(jian)筑(zhu)(zhu)恢復重建(jian)(jian)和拓展(zhan)的(de)(de)(de)(de)主持者(zhe)(zhe)。三(san)四十(shi)年間致力于泰(tai)(tai)(tai)(tai)山(shan)上下十(shi)數座建(jian)(jian)筑(zhu)(zhu)群(qun)的(de)(de)(de)(de)建(jian)(jian)設,為泰(tai)(tai)(tai)(tai)山(shan)立(li)下了不(bu)朽功(gong)業。他(ta)的(de)(de)(de)(de)生(sheng)平事跡(ji),是(shi)(shi)泰(tai)(tai)(tai)(tai)山(shan)文(wen)化(hua)的(de)(de)(de)(de)一部分(fen),也(ye)是(shi)(shi)研(yan)究(jiu)金元(yuan)(yuan)宗教(jiao)文(wen)化(hua)、建(jian)(jian)筑(zhu)(zhu)文(wen)化(hua)的(de)(de)(de)(de)重要(yao)篇章。他(ta)的(de)(de)(de)(de)名(ming)字留在(zai)元(yuan)(yuan)朝的(de)(de)(de)(de)數十(shi)碑刻中,如(ru)今依然(ran)被(bei)家鄉的(de)(de)(de)(de)人們銘記崇拜。
張志純(chun)(chun)是王(wang)重陽的再傳弟(di)(di)子(zi),金代末年,全(quan)(quan)真(zhen)教在(zai)山(shan)東(dong)興起,創(chuang)始(shi)人王(wang)重陽及其弟(di)(di)子(zi)紛(fen)紛(fen)來到泰山(shan),或(huo)潛心修(xiu)煉,或(huo)傳經布道。張志純(chun)(chun)原名張志偉,是肥城(cheng)市安(an)(an)駕莊鎮張家安(an)(an)村人,12歲出家,入(ru)五峰山(shan)拜崔(cui)真(zhen)人入(ru)全(quan)(quan)真(zhen)教。崇尚道教的元世祖忽(hu)必烈幾次召(zhao)見(jian),與他相談甚歡,于(yu)是下(xia)詔將“志偉”改為“志純(chun)(chun)”,授予紫(zi)服,住持岱廟,同(tong)時(shi)兼管泰安(an)(an)道教事宜。
當時的(de)(de)泰(tai)(tai)山因多年(nian)戰亂(luan),一部分道觀(guan)(guan)廟宇(yu)(yu)毀于戰火之(zhi)中。張(zhang)(zhang)(zhang)志(zhi)(zhi)(zhi)純以重(zhong)(zhong)(zhong)(zhong)振道教在(zai)(zai)泰(tai)(tai)山的(de)(de)聲威為(wei)(wei)己任,開(kai)始了(le)漫(man)長而(er)(er)又艱(jian)苦的(de)(de)修(xiu)(xiu)(xiu)復歷程。據《岱史(shi)(shi)》記載(zai),張(zhang)(zhang)(zhang)志(zhi)(zhi)(zhi)純“先(xian)后重(zhong)(zhong)(zhong)(zhong)修(xiu)(xiu)(xiu)玉女祠,創(chuang)建南(nan)天(tian)(tian)門(men)及岱頂東岳廟,岱下則重(zhong)(zhong)(zhong)(zhong)修(xiu)(xiu)(xiu)岱岳觀(guan)(guan)、會真宮、朝(chao)元(yuan)觀(guan)(guan)等。中統四年(nian)重(zhong)(zhong)(zhong)(zhong)修(xiu)(xiu)(xiu)岱廟,重(zhong)(zhong)(zhong)(zhong)建仁安殿,至(zhi)元(yuan)二(er)十一年(nian)重(zhong)(zhong)(zhong)(zhong)修(xiu)(xiu)(xiu)蒿里山神祠一百二(er)十楹。”而(er)(er)這(zhe)(zhe)其中最為(wei)(wei)艱(jian)巨(ju)而(er)(er)又名(ming)垂青史(shi)(shi)的(de)(de)就是(shi)修(xiu)(xiu)(xiu)建泰(tai)(tai)山南(nan)天(tian)(tian)門(men)。南(nan)天(tian)(tian)門(men)古稱(cheng)“天(tian)(tian)門(men)關(guan)”,山高路遠,地勢險峻,需(xu)借助繩索才得以攀登。要在(zai)(zai)此修(xiu)(xiu)(xiu)建一座(zuo)城(cheng)(cheng)樓式建筑(zhu),工程之(zhi)艱(jian)巨(ju)可想而(er)(er)知。作為(wei)(wei)南(nan)天(tian)(tian)門(men)的(de)(de)設(she)計者和(he)監修(xiu)(xiu)(xiu)者,張(zhang)(zhang)(zhang)志(zhi)(zhi)(zhi)純硬是(shi)用3年(nian)時間于公(gong)元(yuan)1264年(nian)完成(cheng)了(le)這(zhe)(zhe)一壯(zhuang)舉(ju)。現在(zai)(zai)的(de)(de)南(nan)天(tian)(tian)門(men)為(wei)(wei)清代重(zhong)(zhong)(zhong)(zhong)建,但仍(reng)保持(chi)了(le)元(yuan)代的(de)(de)風(feng)格。 這(zhe)(zhe)組(zu)古建筑(zhu)是(shi)張(zhang)(zhang)(zhang)志(zhi)(zhi)(zhi)純創(chuang)建的(de)(de)眾多廟宇(yu)(yu)的(de)(de)代表作。張(zhang)(zhang)(zhang)志(zhi)(zhi)(zhi)純在(zai)(zai)30多年(nian)的(de)(de)時間里,整修(xiu)(xiu)(xiu)泰(tai)(tai)山廟觀(guan)(guan)20余處,可謂(wei)功德無(wu)量(liang)。而(er)(er)令人遺憾的(de)(de)是(shi),工程尚未(wei)完工,張(zhang)(zhang)(zhang)志(zhi)(zhi)(zhi)純便以96歲高齡羽化升仙了(le)。為(wei)(wei)紀念(nian)這(zhe)(zhe)位了(le)不起的(de)(de)先(xian)人,肥城(cheng)(cheng)安駕莊的(de)(de)村民們恢復了(le)張(zhang)(zhang)(zhang)志(zhi)(zhi)(zhi)純顛仙祠的(de)(de)原貌,繪制(zhi)了(le)相關(guan)的(de)(de)壁畫,并(bing)重(zhong)(zhong)(zhong)(zhong)修(xiu)(xiu)(xiu)了(le)張(zhang)(zhang)(zhang)氏(shi)祠堂和(he)張(zhang)(zhang)(zhang)志(zhi)(zhi)(zhi)純墓,以表達(da)對這(zhe)(zhe)位泰(tai)(tai)山道士的(de)(de)崇(chong)敬之(zhi)情(qing)。
元中統三(san)年(1262),張(zhang)志(zhi)純被(bei)授為東岳提點(dian)監修官兼(jian)東平(ping)路(lu)道(dao)教都提點(dian)。應(ying)東平(ping)路(lu)總管嚴(yan)忠范(fan)之(zhi)請,籌(chou)劃監修南(nan)天(tian)(tian)門(men)(men)(men)。南(nan)天(tian)(tian)門(men)(men)(men)地勢險峻,幾乎(hu)高(gao)不可攀。漢代馬第伯《封禪儀(yi)記》曰:“俯視溪(xi)谷碌碌,不可見(jian)丈尺,遂至(zhi)天(tian)(tian)門(men)(men)(men)之(zhi)下,仰(yang)視天(tian)(tian)門(men)(men)(men)窔(yao)遼(liao),如(ru)從穴中視天(tian)(tian)。直(zhi)上七(qi)里,賴其羊腸逶(wei)迤(yi),名(ming)曰環道(dao),往往有絙索,可得(de)而登也。兩(liang)從者扶挾,前(qian)人(ren)(ren)(ren)相(xiang)牽,后(hou)(hou)人(ren)(ren)(ren)見(jian)前(qian)人(ren)(ren)(ren)履底,前(qian)人(ren)(ren)(ren)見(jian)后(hou)(hou)人(ren)(ren)(ren)頂,如(ru)畫重累人(ren)(ren)(ren)矣。所(suo)(suo)謂磨胸、捏石,捫天(tian)(tian)之(zhi)難也。”徒身(shen)尚且如(ru)此(ci),工匠肩石抬木(mu),其工程(cheng)之(zhi)艱巨(ju)可想而知(zhi)。無(wu)怪(guai)乎(hu),杜仁杰《天(tian)(tian)門(men)(men)(men)銘》言(yan):“元氣裂(lie),兩(liang)儀(yi)具,五岳峙,真形(xing)露。惟岱宗,儼其踞,仰(yang)彌高(gao),屹天(tian)(tian)柱。浩千劫,窒來(lai)去,誰為鑿(zao),起天(tian)(tian)慮。匪斤(jin)斧,乃(nai)(nai)祝祖,一(yi)竅開,達底處。”不是“斤(jin)斧”所(suo)(suo)鑿(zao),而是“天(tian)(tian)慮”、“祝祖”而成。天(tian)(tian)門(men)(men)(men)開通之(zhi)后(hou)(hou),“ 踖此(ci)往,嘉無(wu)數(shu)。無(wu)懷下,兵刑措,七(qi)十君(jun),接鑾輅。”然而后(hou)(hou)世“圣(sheng)道(dao)熄,彝倫(lun)斁(yi),揖讓歇(xie),篡奪(duo)屢。忽焉闔,梗無(wu)路(lu)。象(xiang)緯森,敕(chi)訶護,朝百(bai)靈,由(you)茲(zi)戶。金(jin)璀璨,朱間布,九虎(hu)蹲,萬(wan)夫怖。”因為后(hou)(hou)世君(jun)王不再(zai)稟行三(san)皇五帝(di)之(zhi)圣(sheng)道(dao),故(gu)而天(tian)(tian)門(men)(men)(men)“忽焉闔”。作者憂國(guo)憂民,發出(chu)了“辟何時(shi),坦如(ru)故(gu)”的吶喊。上天(tian)(tian)明(ming)示,只有“豁蒙蔽,泄塵霧(wu),刮(gua)政疵,剔民蠹”,達到“上得(de)情,下安作,額血殫,帝(di)聰悟”,天(tian)(tian)門(men)(men)(men)才能再(zai)開。張(zhang)志(zhi)純于天(tian)(tian)門(men)(men)(men)經構室宇,歷時(shi)近(jin)三(san)年乃(nai)(nai)成,杜仁杰于是乎(hu)銘之(zhi)。銘文(wen)最后(hou)(hou)透露出(chu)創建(jian)初衷:“刻(ke)我銘,期孔(kong)固,垂萬(wan)世,正(zheng)王度”,闡發出(chu)“神道(dao)設教”的深(shen)意。
張志純(chun)修(xiu)建(jian)廟宇而闡揚(yang)道教,“若(ruo)夫師之(zhi)(zhi)寢處衣食,與(yu)役夫等。是以人忘(wang)其(qi)死而成(cheng)師之(zhi)(zhi)志,雖國朝為之(zhi)(zhi),亦(yi)不能齊一如此(ci)”。杜仁杰撰《泰安阜上張氏先塋記》亦(yi)云(yun):每次(ci)工程完工,接受朝廷賜(si)號和任命(ming)之(zhi)(zhi)后,他(ta)總是“慨然(ran)拂(fu)衣,復(fu)還(huan)布(bu)山之(zhi)(zhi)舊隱”。其(qi)性情之(zhi)(zhi)淡(dan)泊高遠可見一斑。
南(nan)天(tian)門(men)(men)于(yu)元中統(tong)五(wu)年(1264)竣(jun)工之后,明(ming)清多(duo)次(ci)重修。今之南(nan)天(tian)門(men)(men)保持清代(dai)風格,分上下(xia)兩層。下(xia)層為(wei)拱形(xing)門(men)(men)洞,條石(shi)壘砌,券石(shi)起拱,頂(ding)鋪(pu)條石(shi),四周冰盤式出(chu)檐。上鑲貼金石(shi)額書“南(nan)天(tian)門(men)(men)”三(san)個大字。上層建摩空閣,面闊三(san)間,二柱(zhu)五(wu)檁五(wu)架(jia)梁,重梁起架(jia),黃琉璃瓦卷棚重檐歇(xie)山頂(ding)。南(nan)向(xiang)正門(men)(men)開拱形(xing)門(men)(men),兩次(ci)間各開一窗。門(men)(men)上石(shi)額題(ti)“摩空閣”。
南(nan)(nan)天門北(bei)面,宋(song)真(zhen)宗(zong)時(shi)建三靈候祠,《通志》稱:“周(zhou)諫官唐宸、葛雍、周(zhou)武也。宋(song)真(zhen)宗(zong)東封泰山見三神人于天門,因加封建祀(si)”。元代已圯,后(hou)建關(guan)帝(di)廟。今(jin)關(guan)帝(di)廟三間(jian)(jian),四柱五架(jia)梁七檁前后(hou)廊式(shi),重梁起架(jia),五脊硬山頂。前廊內有(you)(you)關(guan)帝(di)像贊碑(bei),像陰線刻。南(nan)(nan)天門和關(guan)帝(di)廟中間(jian)(jian)兩側,有(you)(you)東西配(pei)殿各三間(jian)(jian)。南(nan)(nan)天門下側有(you)(you)石(shi)棚,內壁鑲南(nan)(nan)天門創建碑(bei)。元正統五年正月,杜仁(ren)杰撰(zhuan)文,東平路總管嚴忠范書丹,泰安(an)州(zhou)刺史(shi)張(zhang)汝霖勒石(shi),淵靜大師岱廟觀(guan)主劉德(de)源,昭真(zhen)觀(guan)主翟慶(qing)真(zhen)同(tong)立(li)。
建(jian)成(cheng)之后的(de)(de)(de)(de)(de)(de)(de)南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)門(men)(men)成(cheng)為泰(tai)(tai)山(shan)、泰(tai)(tai)城(cheng)(cheng)(cheng)“三重(zhong)空(kong)間(jian)(jian)、一(yi)條(tiao)軸線”整(zheng)體格(ge)局(ju)中(zhong)(zhong)最重(zhong)要的(de)(de)(de)(de)(de)(de)(de)景點之一(yi)。歷史上(shang),泰(tai)(tai)城(cheng)(cheng)(cheng)“三重(zhong)空(kong)間(jian)(jian)”是指陰司、人(ren)(ren)間(jian)(jian)、天(tian)(tian)(tian)(tian)(tian)庭。泰(tai)(tai)城(cheng)(cheng)(cheng)奈河以(yi)(yi)西以(yi)(yi)南(nan)(nan),以(yi)(yi)奈河橋和蒿里山(shan)為主,屬于陰司地(di)(di)獄。中(zhong)(zhong)國(guo)傳統的(de)(de)(de)(de)(de)(de)(de)地(di)(di)府(fu)有(you)兩處(chu),一(yi)是泰(tai)(tai)山(shan)前(qian)的(de)(de)(de)(de)(de)(de)(de)蒿里山(shan),再就是四(si)川的(de)(de)(de)(de)(de)(de)(de)酆都。古(gu)人(ren)(ren)認為,蒿里山(shan)是人(ren)(ren)死后鬼魂歸宿(su)的(de)(de)(de)(de)(de)(de)(de)地(di)(di)方。早(zao)在漢朝(chao)時,就有(you)“泰(tai)(tai)山(shan)主生(sheng)死”、“人(ren)(ren)死為鬼,魂歸泰(tai)(tai)山(shan)”之說。泰(tai)(tai)城(cheng)(cheng)(cheng)(包括(kuo)原奉高)東(dong)半(ban)部至岱麓(lu)屬于繁華熱(re)鬧的(de)(de)(de)(de)(de)(de)(de)“人(ren)(ren)間(jian)(jian)”。整(zheng)個泰(tai)(tai)城(cheng)(cheng)(cheng)建(jian)筑(zhu),以(yi)(yi)通(tong)天(tian)(tian)(tian)(tian)(tian)街、岱廟、岱宗(zong)坊為中(zhong)(zhong)軸,左(zuo)右對稱,布局(ju)嚴整(zheng)。自(zi)岱宗(zong)坊至一(yi)天(tian)(tian)(tian)(tian)(tian)門(men)(men),便由“人(ren)(ren)間(jian)(jian)”開始“登(deng)天(tian)(tian)(tian)(tian)(tian)”,攀登(deng)六千余級臺階,經(jing)(jing)(jing)中(zhong)(zhong)天(tian)(tian)(tian)(tian)(tian)門(men)(men),至南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)門(men)(men)便到(dao)了(le)“天(tian)(tian)(tian)(tian)(tian)庭”。泰(tai)(tai)山(shan)以(yi)(yi)“朝(chao)天(tian)(tian)(tian)(tian)(tian)”為中(zhong)(zhong)心(xin)的(de)(de)(de)(de)(de)(de)(de)整(zheng)體構思(si)中(zhong)(zhong),有(you)一(yi)條(tiao)中(zhong)(zhong)軸線,即泰(tai)(tai)山(shan)東(dong)路(lu)(lu)(古(gu)代(dai)“中(zhong)(zhong)路(lu)(lu)”)景觀(guan)(guan),這是泰(tai)(tai)山(shan)的(de)(de)(de)(de)(de)(de)(de)核心(xin)。這種格(ge)局(ju)是由歷代(dai)帝(di)(di)王(wang)(wang)(wang)封禪、祭(ji)祀(si)泰(tai)(tai)山(shan)而形成(cheng)的(de)(de)(de)(de)(de)(de)(de)。帝(di)(di)王(wang)(wang)(wang)來泰(tai)(tai)山(shan)封禪、祭(ji)祀(si),多循東(dong)路(lu)(lu)而登(deng)山(shan)。一(yi)般是跨越大汶河,進入(ru)泰(tai)(tai)安城(cheng)(cheng)(cheng)南(nan)(nan)關,穿(chuan)過(guo)“通(tong)天(tian)(tian)(tian)(tian)(tian)”街,至紅門(men)(men)下,更衣登(deng)山(shan)。經(jing)(jing)(jing)由“一(yi)天(tian)(tian)(tian)(tian)(tian)門(men)(men)”、“中(zhong)(zhong)天(tian)(tian)(tian)(tian)(tian)門(men)(men)”直達“南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)門(men)(men)”,再經(jing)(jing)(jing)碧霞祠(ci),登(deng)臨玉(yu)皇頂,祭(ji)祀(si)禮拜(bai)仰答神庥(xiu)。而南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)門(men)(men)恰恰是登(deng)天(tian)(tian)(tian)(tian)(tian)的(de)(de)(de)(de)(de)(de)(de)最后一(yi)道(dao)關隘(ai),攀上(shang)“緊(jin)十(shi)八,慢十(shi)八,不緊(jin)不慢又十(shi)八”的(de)(de)(de)(de)(de)(de)(de)素有(you)“天(tian)(tian)(tian)(tian)(tian)門(men)(men)云梯(ti)”之稱的(de)(de)(de)(de)(de)(de)(de)十(shi)八盤,步入(ru)南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)門(men)(men)便到(dao)了(le)“天(tian)(tian)(tian)(tian)(tian)街”。南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)門(men)(men)是泰(tai)(tai)山(shan)自(zi)然景觀(guan)(guan)與人(ren)(ren)文景觀(guan)(guan)的(de)(de)(de)(de)(de)(de)(de)絕妙結(jie)合(he),其蘊(yun)含的(de)(de)(de)(de)(de)(de)(de)“天(tian)(tian)(tian)(tian)(tian)人(ren)(ren)合(he)一(yi)”的(de)(de)(de)(de)(de)(de)(de)精(jing)神,與帝(di)(di)王(wang)(wang)(wang)封禪祭(ji)祀(si)泰(tai)(tai)山(shan),溝通(tong)天(tian)(tian)(tian)(tian)(tian)地(di)(di),宣(xuan)示(shi)受命于天(tian)(tian)(tian)(tian)(tian)、國(guo)泰(tai)(tai)民安的(de)(de)(de)(de)(de)(de)(de)政教使命相(xiang)契合(he),也與黎(li)民百姓拜(bai)廟求神,虔(qian)敬(jing)元君、祈求濟(ji)苦(ku)救難、庇佑蒼生(sheng)的(de)(de)(de)(de)(de)(de)(de)心(xin)靈訴求相(xiang)輔承。
南天(tian)(tian)(tian)門(men)(men)建成后,泰山道教得(de)到了進一步(bu)的(de)發展。張志(zhi)純從此便與南天(tian)(tian)(tian)門(men)(men)緊(jin)緊(jin)的(de)聯系在一起。每(mei)當我們登臨南天(tian)(tian)(tian)門(men)(men),置身“門(men)(men)辟九霄仰步(bu)三天(tian)(tian)(tian)勝跡,階重萬級俯臨千(qian)嶂奇觀”(南天(tian)(tian)(tian)門(men)(men)對聯)的(de)時候,就不由得(de)憶起張志(zhi)純:“如吾(wu)師者,退然才中(zhong)人,癯瘁若不能勝衣,然問無不知(zhi),叩無不應(ying),若乃芥(jie)納須彌,囊括宇(yu)宙,不足喻其(qi)胸次橫闊之萬一。乃以區區土木(mu)之功相溷,向其(qi)不知(zhi)師之甚耶?”(杜(du)仁杰《泰安(an)阜上張氏先塋記》)信哉,斯(si)言!