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人物簡介

成公(gong)興(xing)（姓成公(gong)，名興(xing)）的歷史(shi)資料，見于《魏(wei)書(shu)·藝術傳·殷紹傳》和(he)《魏(wei)書(shu)·釋老志》。《魏(wei)書(shu)》是(shi)二十(shi)四史(shi)之一，北(bei)齊初年魏(wei)收撰(zhuan)。

《殷紹(shao)傳(chuan)(chuan)》稱：殷紹(shao)，長樂人也。好陰陽術(shu)數(shu)，達九章、七曜。世(shi)(shi)(shi)祖時(shi)(shi)為(wei)算生博士，給事東(dong)宮西曹，以藝術(shu)為(wei)恭宗所(suo)知。太(tai)安四(si)年夏，上《四(si)序堪輿(yu)》，表曰：“臣(chen)(chen)以姚氏之世(shi)(shi)(shi)，行學伊川，時(shi)(shi)遇游遁大(da)儒成公(gong)興(xing)，從求《九章要術(shu)》。興(xing)字廣明，自云膠東(dong)人也。興(xing)將臣(chen)(chen)南到陽翟九崖巖沙門(men)釋曇影(ying)(ying)間。興(xing)即北還(huan)，臣(chen)(chen)獨留住，依止影(ying)(ying)所(suo)，求請(qing)《九章》。影(ying)(ying)復將臣(chen)(chen)向長廣東(dong)山(shan)見(jian)道人法穆。法穆時(shi)(shi)共影(ying)(ying)為(wei)臣(chen)(chen)開述《九章》數(shu)家雜要，披釋章次意(yi)況(kuang)大(da)旨……。練精銳思，蘊習(xi)四(si)年，從穆所(suo)聞，粗皆仿佛。……以甲寅之年，奉辭影(ying)(ying)等(deng)。自爾(er)至今(jin)，四(si)十五載(zai)。歷觀時(shi)(shi)俗堪輿(yu)八會(hui)，經世(shi)(shi)(shi)已久，傳(chuan)(chuan)寫謬(miu)誤。……今(jin)依先撰錄奏(zou)，謹以上聞。”其《四(si)序堪輿(yu)》，遂大(da)行于世(shi)(shi)(shi)①。

按：此(ci)《藝(yi)(yi)術傳(chuan)》的(de)“藝(yi)(yi)術”，泛指術數、方(fang)伎(ji)和(he)各種技藝(yi)(yi)，如唐章懷太(tai)(tai)子李賢注《后(hou)漢(han)(han)書(shu)》所說(shuo)：“藝(yi)(yi)謂(wei)書(shu)、數、射、御(yu)，術謂(wei)醫(yi)、法、卜、筮。”殷(yin)紹是北(bei)(bei)魏(wei)初年(nian)的(de)方(fang)術大家，受(shou)到(dao)(dao)北(bei)(bei)魏(wei)太(tai)(tai)武(wu)帝（世祖）拓跋燾(dao)及(ji)其太(tai)(tai)子拓跋晃（未(wei)即帝位先死，追尊為恭宗景(jing)穆帝）的(de)重(zhong)用。文成(cheng)帝拓跋浚太(tai)(tai)安四(si)年(nian)（公(gong)元(yuan)458年(nian)），他(ta)在進呈(cheng)《四(si)序堪輿(yu)》的(de)表章中(zhong)(zhong) ，鄭(zheng)重(zhong)地述說(shuo)其師承關系，第一(yi)位恩師就是膠東(dong)人“游(you)遁大儒”成(cheng)公(gong)興。此(ci)“膠東(dong)”，指自(zi)東(dong)漢(han)(han)章帝建(jian)初元(yuan)年(nian)（公(gong)元(yuan)76年(nian)）改(gai)郁(yu)秩縣(xian)為膠東(dong)侯國(guo)(guo)，歷魏(wei)晉十(shi)六(liu)國(guo)(guo)，直(zhi)到(dao)(dao)北(bei)(bei)魏(wei)獻文帝皇興四(si)年(nian)（470年(nian)），存在了近四(si)百年(nian)之(zhi)久的(de)“膠東(dong)縣(xian)”，其轄(xia)境是以今平(ping)度城(cheng)為中(zhong)(zhong)心的(de)地區(qu)，面積約為今平(ping)度市的(de)三分之(zhi)一(yi)。魏(wei)晉十(shi)六(liu)國(guo)(guo)和(he)北(bei)(bei)魏(wei)前期著名的(de)“膠東(dong)城(cheng)”也一(yi)直(zhi)設在今平(ping)度城(cheng)②。清道光二十(shi)六(liu)年(nian)重(zhong)修《平(ping)度州志》，就是據上引《魏(wei)書(shu)·殷(yin)紹傳(chuan)》中(zhong)(zhong)文字而(er)將成(cheng)公(gong)興定為平(ping)度的(de)歷史名人的(de)。

道光《平度州志》的編纂者(zhe)李圖先生(sheng)（字少伯(bo)，掖縣(xian)人），以學識(shi)淵博著稱，他(ta)還考(kao)證成公興生(sheng)當十六國時(shi)期，從而(er)糾正《萊州府(fu)志》“北(bei)魏人”之誤。可是《平度州志》對于《魏書·釋老志》里記(ji)載(zai)成公興事(shi)跡更(geng)多更(geng)詳的文字卻未采用。

人物形象

《釋老志》稱：（寇謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)）服(fu)食餌藥，歷年(nian)無(wu)效。幽誠上達，有(you)(you)(you)仙(xian)人(ren)(ren)成(cheng)公興(xing)(xing)(xing)(xing)(xing)(xing)，不(bu)(bu)知(zhi)何許人(ren)(ren)，至(zhi)謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)從母(mu)家傭賃。謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)常(chang)覲其姨，見(jian)興(xing)(xing)(xing)(xing)(xing)(xing)形貌甚強(qiang)，力作(zuo)不(bu)(bu)倦。請回(hui)賃興(xing)(xing)(xing)(xing)(xing)(xing)代己(ji)使役(yi)。……謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)樹下坐算，興(xing)(xing)(xing)(xing)(xing)(xing)懇(ken)發致勤，時來(lai)看(kan)算。謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂曰(yue)(yue)(yue)：“汝但力作(zuo)，何為(wei)看(kan)此(ci)(ci)？”二三(san)日后(hou)，復(fu)來(lai)看(kan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，如此(ci)(ci)不(bu)(bu)已。后(hou)謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)算“七曜”，有(you)(you)(you)所不(bu)(bu)了，惘然(ran)自失。興(xing)(xing)(xing)(xing)(xing)(xing)謂謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)：“先(xian)生(sheng)何為(wei)不(bu)(bu)懌(yi)？”謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)：“我學算累年(nian)，而(er)(er)(er)近算《周髀》不(bu)(bu)合，以(yi)此(ci)(ci)自愧。且非汝所知(zhi)，何勞問(wen)也！” 興(xing)(xing)(xing)(xing)(xing)(xing)曰(yue)(yue)(yue)：“先(xian)生(sheng)試隨興(xing)(xing)(xing)(xing)(xing)(xing)語布之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”。俄然(ran)便決。謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)嘆伏，不(bu)(bu)測興(xing)(xing)(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)淺深，請師事之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)(xing)(xing)(xing)固辭不(bu)(bu)肯，但求為(wei)謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弟子。未幾，謂謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)：“先(xian)生(sheng)有(you)(you)(you)意學道，豈能(neng)與(yu)興(xing)(xing)(xing)(xing)(xing)(xing)隱遁(dun)？”謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)欣(xin)然(ran)從之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)(xing)(xing)(xing)乃(nai)(nai)(nai)令謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)潔齋三(san)日，共入(ru)華山。令謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)居一石(shi)室(shi)(shi)，自出(chu)采藥，還與(yu)謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)食藥，不(bu)(bu)復(fu)饑。乃(nai)(nai)(nai)將(jiang)謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)入(ru)嵩(song)山。有(you)(you)(you)三(san)重(zhong)(zhong)石(shi)室(shi)(shi)，令謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)住第二室(shi)(shi)。歷年(nian)，興(xing)(xing)(xing)(xing)(xing)(xing)謂謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)：“興(xing)(xing)(xing)(xing)(xing)(xing)出(chu)后(hou)，當有(you)(you)(you)人(ren)(ren)將(jiang)藥來(lai)，得但食之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，莫為(wei)疑怪。”尋有(you)(you)(you)人(ren)(ren)將(jiang)藥而(er)(er)(er)至(zhi)，皆是毒(du)蟲(chong)臭惡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)物，謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大懼出(chu)走。興(xing)(xing)(xing)(xing)(xing)(xing)還問(wen)狀，謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)俱對(dui)，興(xing)(xing)(xing)(xing)(xing)(xing)嘆息曰(yue)(yue)(yue)：“先(xian)生(sheng)未便得仙(xian)，政(zheng)可為(wei)帝王師耳(er)。”興(xing)(xing)(xing)(xing)(xing)(xing)事謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)七年(nian)，而(er)(er)(er)謂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)：“興(xing)(xing)(xing)(xing)(xing)(xing)不(bu)(bu)得久留，明日中(zhong)應去(qu)。興(xing)(xing)(xing)(xing)(xing)(xing)亡后(hou)，先(xian)生(sheng)幸為(wei)沐浴(yu)，自當有(you)(you)(you)人(ren)(ren)見(jian)迎”興(xing)(xing)(xing)(xing)(xing)(xing)乃(nai)(nai)(nai)入(ru)第三(san)重(zhong)(zhong)室(shi)(shi)而(er)(er)(er)卒。謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)躬自沐浴(yu)。明日中(zhong)，有(you)(you)(you)叩石(shi)室(shi)(shi)者，謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)出(chu)視，見(jian)兩童子，一持(chi)法(fa)服(fu)，一持(chi)缽及錫杖。謙(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)引入(ru)，至(zhi)興(xing)(xing)(xing)(xing)(xing)(xing)尸(shi)所，興(xing)(xing)(xing)(xing)(xing)(xing)欻然(ran)而(er)(er)(er)起，著衣持(chi)缽，執(zhi)杖而(er)(er)(er)去(qu)③。

看來(lai)，道(dao)光《平度州(zhou)志》不取此《釋老(lao)志》之(zhi)(zhi)文(wen)(wen)，當因修志者(zhe)尊奉儒家正統觀念(nian)，排斥(chi)釋老(lao)之(zhi)(zhi)學，尤其此類神(shen)(shen)(shen)(shen)仙故事(shi)(shi)多涉虛(xu)幻，文(wen)(wen)中(zhong)又(you)說(shuo)成公興(xing)“不知何許(xu)人”，于是(shi)便被棄(qi)而(er)不用了。其實(shi)，魏晉人的(de)神(shen)(shen)(shen)(shen)仙鬼(gui)(gui)怪(guai)觀念(nian)，是(shi)和后世(shi)有(you)別的(de)，誠如魯迅先生論《六(liu)朝之(zhi)(zhi)鬼(gui)(gui)神(shen)(shen)(shen)(shen)志怪(guai)書(shu)》所(suo)言(yan)：“中(zhong)國本(ben)信(xin)巫，秦漢以(yi)來(lai)，神(shen)(shen)(shen)(shen)仙之(zhi)(zhi)說(shuo)盛行(xing)，漢末又(you)大暢巫風(feng)，而(er)鬼(gui)(gui)道(dao)愈熾(chi)；會小(xiao)乘佛教亦入中(zhong)土，漸見流傳(chuan)。凡此，皆張皇鬼(gui)(gui)神(shen)(shen)(shen)(shen)，稱道(dao)靈異，故自晉迄隋，特多鬼(gui)(gui)神(shen)(shen)(shen)(shen)志怪(guai)之(zhi)(zhi)書(shu)。其書(shu)有(you)出(chu)(chu)于文(wen)(wen)人者(zhe)，有(you)出(chu)(chu)于教徒者(zhe)。文(wen)(wen)人之(zhi)(zhi)作，雖非(fei)如釋道(dao)二家，意在自神(shen)(shen)(shen)(shen)其教，然(ran)亦非(fei)有(you)意為(wei)(wei)(wei)小(xiao)說(shuo)，蓋當時以(yi)為(wei)(wei)(wei)幽明雖殊途，而(er)人鬼(gui)(gui)乃皆實(shi)有(you)，故其敘述異事(shi)(shi)，與記載人間常事(shi)(shi)，自視固無(wu)誠妄(wang)之(zhi)(zhi)別矣(yi)。”④有(you)些(xie)史學家是(shi)很重視《魏書(shu)·釋老(lao)志》的(de)，對所(suo)記神(shen)(shen)(shen)(shen)仙故事(shi)(shi)，并不簡單地視為(wei)(wei)(wei)荒(huang)誕，而(er)是(shi)透過虛(xu)幻的(de)表面(mian)，看到具(ju)有(you)重要意義的(de)實(shi)質。

清代(dai)乾(qian)嘉時(shi)期的(de)(de)史學巨(ju)匠錢大昕在(zai)其(qi)名(ming)著《二(er)(er)十(shi)二(er)(er)史考(kao)異》中(zhong)，對《魏(wei)(wei)書·釋老志》《仙人成公興》條(tiao)，就曾以《殷紹傳》釋成公興的(de)(de)籍(ji)貫。而進一步地將上引《魏(wei)(wei)書》中(zhong)的(de)(de)兩段文字聯系(xi)起來考(kao)證并闡發其(qi)重要價值的(de)(de)，則(ze)是二(er)(er)十(shi)世紀(ji)的(de)(de)史學大師陳寅恪先生。

1950年(nian)，陳(chen)(chen)先生(sheng)發(fa)表了(le)名文(wen)《崔浩與寇(kou)(kou)謙(qian)之(zhi)》。文(wen)章的前半即以(yi)(yi)論述寇(kou)(kou)謙(qian)之(zhi)為(wei)主。寇(kou)(kou)謙(qian)之(zhi)是中國道教發(fa)展史上的一位非常重要(yao)的人物，成公興則對寇(kou)(kou)謙(qian)之(zhi)有過至(zhi)關重要(yao)的影(ying)響。陳(chen)(chen)寅恪先生(sheng)先論證了(le)寇(kou)(kou)謙(qian)之(zhi)的家世(shi)：寇(kou)(kou)氏(shi)原(yuan)是漢中張魯(lu)治下(xia)的大族，曹操平漢中，徙(xi)張魯(lu)徒(tu)眾于長安(an)及三輔地區。“寇(kou)(kou)氏(shi)為(wei)豪宗大族，故(gu)有被徙(xi)之(zhi)資格，以(yi)(yi)其為(wei)米賊馀黨(dang)，故(gu)其家世(shi)守天師道之(zhi)信仰。然則寇(kou)(kou)謙(qian)之(zhi)之(zhi)所以(yi)(yi)早修張魯(lu)之(zhi)術，固(gu)非偶然也。”⑤

對于《釋老志》中關于寇(kou)謙之(zhi)(zhi)(zhi)與成(cheng)公興的一(yi)(yi)段記(ji)載，陳寅恪先(xian)生(sheng)認為：“此節為吾國接受外(wai)來(lai)學說(shuo)(shuo)及技(ji)術之(zhi)(zhi)(zhi)一(yi)(yi)重公案(an)”。“吾國道教雖(sui)起初原為本土(tu)之(zhi)(zhi)(zhi)產物，而(er)其后逐漸接受模襲外(wai)來(lai)輸(shu)入(ru)之(zhi)(zhi)(zhi)學說(shuo)(shuo)技(ji)術，變易(yi)演進，遂(sui)成(cheng)為一(yi)(yi)龐(pang)大復雜之(zhi)(zhi)(zhi)混(hun)合體(ti)。綜(zong)觀(guan)二千年(nian)(nian)來(lai)道教之(zhi)(zhi)(zhi)發展(zhan)史，每一(yi)(yi)次之(zhi)(zhi)(zhi)改革(ge)，必受一(yi)(yi)種外(wai)來(lai)學說(shuo)(shuo)之(zhi)(zhi)(zhi)激刺，而(er)所受外(wai)來(lai)之(zhi)(zhi)(zhi)學說(shuo)(shuo)，要(yao)以佛(fo)教為主。” “寇(kou)謙之(zhi)(zhi)(zhi)少修張(zhang)魯之(zhi)(zhi)(zhi)術，即(ji)其家(jia)世所傳之(zhi)(zhi)(zhi)舊道教。而(er)服食(shi)餌藥歷年(nian)(nian)無效(xiao)，是其所傳之(zhi)(zhi)(zhi)舊醫藥生(sheng)理學有(you)待于新學之(zhi)(zhi)(zhi)改進也(ye)。其學算(suan)累年(nian)(nian)而(er)算(suan)《七曜》、《周髀》有(you)所不(bu)合，是其舊傳之(zhi)(zhi)(zhi)天文(wen)算(suan)學亦有(you)待于新學之(zhi)(zhi)(zhi)改進也(ye)。”

陳寅(yin)恪先(xian)生稱“天(tian)(tian)算(suan)之學(xue)(xue)(xue)于道教至為(wei)(wei)重要”。通過旁征(zheng)博考，他認為(wei)(wei)魏晉以(yi)前的(de)(de)《周髀》蓋天(tian)(tian)之術(shu)為(wei)(wei)舊術(shu)（按(an)：《周髀》是(shi)中國古(gu)代(dai)的(de)(de)天(tian)(tian)文歷算(suan)著作，主要內容是(shi)對古(gu)代(dai)宇宙天(tian)(tian)體論《蓋天(tian)(tian)說(shuo)》進(jin)行數學(xue)(xue)(xue)計算(suan) ），聯(lian)系(xi)(xi)《殷(yin)紹傳(chuan)(chuan)》所述，陳先(xian)生認為(wei)(wei)成(cheng)(cheng)(cheng)(cheng)(cheng)公(gong)(gong)(gong)興(xing)與當時的(de)(de)佛教徒(tu)(tu)有(you)密切關系(xi)(xi)，他介(jie)紹的(de)(de)向(xiang)殷(yin)紹傳(chuan)(chuan)授醫學(xue)(xue)(xue)、算(suan)學(xue)(xue)(xue)的(de)(de)名師曇影、法穆以(yi)及“和公(gong)(gong)(gong)”，都是(shi)佛教徒(tu)(tu)，“寇(kou)謙(qian)(qian)之、殷(yin)紹從(cong)成(cheng)(cheng)(cheng)(cheng)(cheng)公(gong)(gong)(gong)興(xing)、曇影、法穆等受《周髀》算(suan)術(shu)，是(shi)從(cong)佛教受天(tian)(tian)竺輸入之‘新蓋天(tian)(tian)說(shuo)’”。寇(kou)謙(qian)(qian)之用其世代(dai)所傳(chuan)(chuan)舊法累年(nian)(nian)算(suan)《七曜》、《周髀》不合 ，可是(shi)按(an)照成(cheng)(cheng)(cheng)(cheng)(cheng)公(gong)(gong)(gong)興(xing)的(de)(de)算(suan)法，卻(que)“俄(e)然便決”，竟使(shi)寇(kou)謙(qian)(qian)之大為(wei)(wei)嘆服(fu) ，愿立即拜師。雖成(cheng)(cheng)(cheng)(cheng)(cheng)公(gong)(gong)(gong)興(xing)堅辭(ci)不肯(ken)，此(ci)后寇(kou)謙(qian)(qian)之卻(que)隨成(cheng)(cheng)(cheng)(cheng)(cheng)公(gong)(gong)(gong)興(xing)入嵩山(shan)修練，七年(nian)(nian)之后，成(cheng)(cheng)(cheng)(cheng)(cheng)公(gong)(gong)(gong)興(xing)仙去，寇(kou)謙(qian)(qian)之則運(yun)用他從(cong)成(cheng)(cheng)(cheng)(cheng)(cheng)公(gong)(gong)(gong)興(xing)那里學(xue)(xue)(xue)到(dao)的(de)(de)佛教受天(tian)(tian)竺輸入之“新蓋天(tian)(tian)說(shuo)”（另外還有(you)佛教的(de)(de)“律學(xue)(xue)(xue)”），成(cheng)(cheng)(cheng)(cheng)(cheng)功地對道教進(jin)行了改革。

據(ju)《魏書(shu)·釋(shi)老志(zhi)》：寇(kou)謙之(zhi)(zhi)于(yu)北魏明元(yuan)帝(di)神(shen)瑞(rui)二年(nian)（公元(yuan)415年(nian)）十月，自稱(cheng)太(tai)上(shang)老君親臨嵩山，授給他真(zhen)經，令(ling)他“清(qing)整道(dao)教(jiao)(jiao)(jiao)(jiao)，除去三張（指(zhi)張陵、張衡、張魯）偽(wei)法、租米(mi)錢稅及(ji)男(nan)女合氣(qi)之(zhi)(zhi)術。太(tai)常八(ba)年(nian)（423年(nian)），又(you)稱(cheng)有(you)“牧土上(shang)師(shi)(shi)李譜文(wen)來臨嵩岳”教(jiao)(jiao)(jiao)(jiao)道(dao)眾“修身煉藥，學長(chang)生之(zhi)(zhi)術”。寇(kou)謙之(zhi)(zhi)成功地改造(zao)了舊的(de)道(dao)教(jiao)(jiao)(jiao)(jiao) ，得(de)到了北方士族領(ling)袖(xiu)當時還深受北魏太(tai)武(wu)(wu)帝(di)崇(chong)(chong)信的(de)崔浩的(de)支持，進而得(de)到太(tai)武(wu)(wu)帝(di)的(de)賞識，太(tai)武(wu)(wu)帝(di)“崇(chong)(chong)奉天師(shi)(shi)，顯揚(yang)新(xin)法”，“建道(dao)壇(tan)，親受符錄(lu)”。以(yi)后(hou)的(de)北魏皇(huang)帝(di)皆例行不輟。總之(zhi)(zhi)，寇(kou)謙之(zhi)(zhi)是(shi)把原(yuan)始的(de)道(dao)教(jiao)(jiao)(jiao)(jiao)改革成為(wei)(wei)具有(you)完整的(de)教(jiao)(jiao)(jiao)(jiao)義、教(jiao)(jiao)(jiao)(jiao)規，從而使道(dao)教(jiao)(jiao)(jiao)(jiao)成為(wei)(wei)與勢力興(xing)盛的(de)佛教(jiao)(jiao)(jiao)(jiao)并(bing)列(lie)的(de)一位(wei)關鍵(jian)人物⑥，而膠東（今平度(du)）人成公興(xing)作(zuo)為(wei)(wei)寇(kou)謙之(zhi)(zhi)實際(ji)上(shang)的(de)老師(shi)(shi)則長(chang)達七(qi)年(nian)之(zhi)(zhi)久，對于(yu)寇(kou)謙之(zhi)(zhi)以(yi)后(hou)的(de)作(zuo)為(wei)(wei)和(he)事業，影響(xiang)至為(wei)(wei)重大和(he)深遠。

陳寅恪先生認為(wei)《魏書》中有關(guan)(guan)成(cheng)公(gong)(gong)興(xing)(xing)的兩段(duan)文字“其時(shi)間與空間二(er)者俱(ju)相適合，自(zi)不(bu)待(dai)言”。現試作具體推(tui)算：殷紹上《四(si)序堪輿》為(wei)公(gong)(gong)元(yuan)458年(nian)（太安四(si)年(nian)），他“以甲寅之(zhi)(zhi)年(nian)奉辭（曇(tan)）影等。自(zi)爾至今(jin)，四(si)十(shi)五載”。則(ze)此(ci)甲寅當為(wei)北(bei)魏明(ming)(ming)元(yuan)帝神瑞元(yuan)年(nian)，即公(gong)(gong)元(yuan)414年(nian)。殷紹師從(cong)曇(tan)影等四(si)年(nian)，開始為(wei)410年(nian)，則(ze)他向成(cheng)公(gong)(gong)興(xing)(xing)學《九章要(yao)術》和成(cheng)公(gong)(gong)興(xing)(xing)“北(bei)還”，可(ke)假(jia)定為(wei)408年(nian)。再(zai)看寇(kou)謙(qian)之(zhi)(zhi)：他于(yu)415年(nian)（明(ming)(ming)元(yuan)帝神瑞二(er)年(nian)）自(zi)稱遇(yu)(yu)太上老君，而此(ci)前成(cheng)公(gong)(gong)興(xing)(xing)“仙去(qu)(qu)”，“興(xing)(xing)事謙(qian)之(zhi)(zhi)七(qi)年(nian)”，則(ze)寇(kou)謙(qian)之(zhi)(zhi)初(chu)遇(yu)(yu)成(cheng)公(gong)(gong)興(xing)(xing)，約在408年(nian)。于(yu)是，似可(ke)認為(wei)，成(cheng)公(gong)(gong)興(xing)(xing)離開伊川，不(bu)久便西去(qu)(qu)關(guan)(guan)中，遇(yu)(yu)到了寇(kou)謙(qian)之(zhi)(zhi) 。他真正“稀在人間”是在七(qi)年(nian)之(zhi)(zhi)后，從(cong)嵩山“著(zhu)衣持缽，執杖而去(qu)(qu)”的。

假定公(gong)元408年(nian)時(shi)已(yi)被(bei)(bei)殷紹稱為(wei)“游遁大儒(ru)”而(er)(er)且(qie)被(bei)(bei)寇(kou)謙(qian)之(zhi)認為(wei)“力作甚強”的(de)(de)成(cheng)(cheng)公(gong)興，時(shi)為(wei)45歲(sui)（至多(duo)不應超過50歲(sui)），其生年(nian)則約(yue)為(wei)363年(nian)。其時(shi)膠(jiao)東(dong)(dong)處于(yu)前(qian)(qian)(qian)(qian)燕治下，370年(nian)，前(qian)(qian)(qian)(qian)秦(qin)滅前(qian)(qian)(qian)(qian)燕，383年(nian)淝(fei)(fei)水(shui)之(zhi)戰(zhan)，前(qian)(qian)(qian)(qian)秦(qin)解體(ti)時(shi)，成(cheng)(cheng)公(gong)興約(yue)為(wei)20歲(sui)。氐(di)族苻氏的(de)(de)前(qian)(qian)(qian)(qian)秦(qin)是(shi)十六國時(shi)期(qi)最強盛的(de)(de)王朝，其版圖“東(dong)(dong)極滄海，西并龜茲，南(nan)苞襄陽，北盡沙漠(mo)”，一度(du)出現了(le)“兵強國富，垂(chui)及升平”的(de)(de)局面。成(cheng)(cheng)公(gong)興的(de)(de)青年(nian)時(shi)代(dai)是(shi)在(zai)前(qian)(qian)(qian)(qian)秦(qin)治下度(du)過的(de)(de)，得以打下了(le)堅(jian)實的(de)(de)學問基(ji)礎。淝(fei)(fei)水(shui)之(zhi)戰(zhan)后，青州(zhou)先為(wei)后燕（384——398）、繼為(wei)南(nan)燕（399——410）所有(you)(you)，今膠(jiao)東(dong)(dong)半島地區，并未遭(zao)受大的(de)(de)社會變亂。而(er)(er)自劉裕(yu)滅南(nan)燕，青州(zhou)歸(gui)屬江南(nan)后，青州(zhou)則陷(xian)入了(le)嚴重的(de)(de)戰(zhan)亂之(zhi)中。淝(fei)(fei)水(shui)之(zhi)戰(zhan)后，羌族姚氏在(zai)關中建(jian)立的(de)(de)后秦(qin)，經(jing)濟和文化(hua)都較周邊政權為(wei)好，成(cheng)(cheng)公(gong)興中年(nian)時(shi)期(qi)離開戰(zhan)亂不已(yi)的(de)(de)家(jia)鄉，到(dao)了(le)后秦(qin)治下的(de)(de)嵩洛和三輔一帶，避世而(er)(er)不忘授業。他(ta)的(de)(de)學問既有(you)(you)深厚(hou)的(de)(de)儒(ru)家(jia)根基(ji)，又(you)有(you)(you)豐富的(de)(de)釋老內容，尤(you)其在(zai)天文歷(li)算和醫藥方面，他(ta)掌握了(le)外來佛教(jiao)在(zai)這些學科中的(de)(de)先進知識(shi)和技術(shu)，并通(tong)過他(ta)的(de)(de)弟子殷紹和寇(kou)謙(qian)之(zhi)，用于(yu)實踐，得以發揚而(er)(er)光大之(zhi)。

今天，撇開釋老神仙(xian)之(zhi)(zhi)說不論，我們對(dui)于成(cheng)公興的(de)真實面目(mu)已經有了具體的(de)了解，歷史文化名人之(zhi)(zhi)稱，他應該是當之(zhi)(zhi)無愧的(de)。 注： ①《魏書(shu)》卷(juan)(juan)九十一(yi)。 ②參見(jian)《魏書(shu)·地(di)形志》和譚其驤先生主編的(de)《中(zhong)國(guo)歷史地(di)圖集》。 ③《魏書(shu)》卷(juan)(juan)一(yi)一(yi)四。 ④魯迅：《中(zhong)國(guo)小說史略》。 ⑤本文以下(xia)所引陳(chen)寅恪先生文，皆出自(zi)《金明(ming)鈸叢稿初(chu)編·崔浩與寇謙(qian)之(zhi)(zhi)》。 ⑥參見(jian)葛兆光《中(zhong)國(guo)思想(xiang)史》第(di)一(yi)卷(juan)(juan)第(di)三編第(di)三節(jie)《清整道教(jiao)》。