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人物簡介

成(cheng)公興(xing)（姓(xing)成(cheng)公，名(ming)興(xing)）的歷史資料，見于《魏書(shu)·藝術傳·殷紹傳》和(he)《魏書(shu)·釋老(lao)志》。《魏書(shu)》是二十四史之一，北齊(qi)初年魏收撰(zhuan)。

《殷紹傳(chuan)(chuan)》稱：殷紹，長樂人(ren)也。好陰陽術(shu)(shu)數，達九(jiu)(jiu)章(zhang)、七曜。世祖時為(wei)算生博士，給事東(dong)宮(gong)西曹，以(yi)(yi)藝(yi)術(shu)(shu)為(wei)恭宗(zong)所知。太安四(si)年夏，上《四(si)序堪輿(yu)》，表曰：“臣(chen)(chen)以(yi)(yi)姚氏之世，行(xing)學伊(yi)川，時遇游遁(dun)大(da)儒(ru)成公(gong)興(xing)，從(cong)求《九(jiu)(jiu)章(zhang)要術(shu)(shu)》。興(xing)字廣明，自(zi)云膠(jiao)東(dong)人(ren)也。興(xing)將臣(chen)(chen)南(nan)到陽翟九(jiu)(jiu)崖巖(yan)沙門釋曇影間(jian)。興(xing)即(ji)北還，臣(chen)(chen)獨留住，依(yi)止影所，求請《九(jiu)(jiu)章(zhang)》。影復將臣(chen)(chen)向(xiang)長廣東(dong)山見(jian)道人(ren)法穆(mu)(mu)。法穆(mu)(mu)時共影為(wei)臣(chen)(chen)開(kai)述《九(jiu)(jiu)章(zhang)》數家(jia)雜要，披釋章(zhang)次意況大(da)旨……。練(lian)精(jing)銳思，蘊習四(si)年，從(cong)穆(mu)(mu)所聞，粗皆仿(fang)佛。……以(yi)(yi)甲寅之年，奉辭影等。自(zi)爾(er)至今，四(si)十五載。歷觀(guan)時俗(su)堪輿(yu)八(ba)會，經世已久(jiu)，傳(chuan)(chuan)寫(xie)謬(miu)誤。……今依(yi)先撰錄(lu)奏，謹以(yi)(yi)上聞。”其《四(si)序堪輿(yu)》，遂大(da)行(xing)于(yu)世①。

按(an)：此《藝(yi)術傳》的(de)(de)“藝(yi)術”，泛(fan)指術數(shu)、方(fang)伎和各種技藝(yi)，如唐章懷太(tai)子李賢注《后(hou)漢書》所說(shuo)：“藝(yi)謂書、數(shu)、射、御，術謂醫、法、卜、筮。”殷(yin)(yin)紹是北(bei)魏(wei)初年(nian)(nian)的(de)(de)方(fang)術大家，受到北(bei)魏(wei)太(tai)武帝(di)(di)(di)（世(shi)祖）拓(tuo)跋燾及其太(tai)子拓(tuo)跋晃（未即(ji)帝(di)(di)(di)位先死，追尊為(wei)恭宗景穆帝(di)(di)(di)）的(de)(de)重(zhong)用。文成(cheng)帝(di)(di)(di)拓(tuo)跋浚太(tai)安(an)四年(nian)(nian)（公(gong)(gong)元(yuan)458年(nian)(nian)），他在進(jin)呈《四序堪輿》的(de)(de)表章中(zhong)(zhong)(zhong) ，鄭重(zhong)地述說(shuo)其師(shi)承關(guan)系，第一(yi)位恩師(shi)就是膠東(dong)(dong)(dong)人“游遁大儒”成(cheng)公(gong)(gong)興(xing)。此“膠東(dong)(dong)(dong)”，指自東(dong)(dong)(dong)漢章帝(di)(di)(di)建初元(yuan)年(nian)(nian)（公(gong)(gong)元(yuan)76年(nian)(nian)）改郁秩縣為(wei)膠東(dong)(dong)(dong)侯國(guo)，歷魏(wei)晉十(shi)六國(guo)，直(zhi)到北(bei)魏(wei)獻文帝(di)(di)(di)皇興(xing)四年(nian)(nian)（470年(nian)(nian)），存在了近四百年(nian)(nian)之久(jiu)的(de)(de)“膠東(dong)(dong)(dong)縣”，其轄境是以今(jin)(jin)平度(du)(du)城為(wei)中(zhong)(zhong)(zhong)心的(de)(de)地區，面積約為(wei)今(jin)(jin)平度(du)(du)市的(de)(de)三分之一(yi)。魏(wei)晉十(shi)六國(guo)和北(bei)魏(wei)前期著名的(de)(de)“膠東(dong)(dong)(dong)城”也一(yi)直(zhi)設在今(jin)(jin)平度(du)(du)城②。清(qing)道光二十(shi)六年(nian)(nian)重(zhong)修《平度(du)(du)州志》，就是據(ju)上引《魏(wei)書·殷(yin)(yin)紹傳》中(zhong)(zhong)(zhong)文字而將(jiang)成(cheng)公(gong)(gong)興(xing)定為(wei)平度(du)(du)的(de)(de)歷史名人的(de)(de)。

道光《平度州志(zhi)(zhi)》的編纂者李圖(tu)先生(sheng)（字(zi)少(shao)伯，掖縣人(ren)），以學識(shi)淵博著稱，他還考證(zheng)成公興(xing)生(sheng)當十六國(guo)時期，從而糾正《萊州府志(zhi)(zhi)》“北魏(wei)(wei)人(ren)”之誤。可是《平度州志(zhi)(zhi)》對于《魏(wei)(wei)書·釋老志(zhi)(zhi)》里記載成公興(xing)事跡更多更詳的文字(zi)卻未采用。

人物形象

《釋(shi)老(lao)志》稱：（寇謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)）服(fu)食餌藥，歷年(nian)(nian)無效(xiao)。幽誠上達，有(you)(you)仙(xian)人(ren)成公興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)，不(bu)(bu)知何(he)(he)許(xu)人(ren)，至謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)從母家傭賃。謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)常覲其姨，見(jian)興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)形貌甚強，力作不(bu)(bu)倦。請回賃興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)代己使役。……謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)樹下坐算(suan)(suan)，興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)懇發(fa)致勤，時(shi)來看(kan)算(suan)(suan)。謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂(wei)曰(yue)：“汝(ru)但力作，何(he)(he)為看(kan)此？”二三日后(hou)，復來看(kan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，如此不(bu)(bu)已。后(hou)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)算(suan)(suan)“七曜”，有(you)(you)所不(bu)(bu)了(le)，惘然(ran)自失。興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)謂(wei)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“先(xian)生(sheng)何(he)(he)為不(bu)(bu)懌？”謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“我學算(suan)(suan)累年(nian)(nian)，而(er)近算(suan)(suan)《周髀》不(bu)(bu)合，以此自愧。且(qie)非汝(ru)所知，何(he)(he)勞問(wen)也(ye)！” 興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)曰(yue)：“先(xian)生(sheng)試隨興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)語布之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”。俄然(ran)便決。謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)嘆伏，不(bu)(bu)測興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)淺深，請師事之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)固辭(ci)不(bu)(bu)肯，但求(qiu)為謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弟(di)子。未幾，謂(wei)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“先(xian)生(sheng)有(you)(you)意學道，豈(qi)能與(yu)興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)隱(yin)遁？”謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)欣(xin)然(ran)從之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)乃令(ling)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)潔齋三日，共入(ru)華山。令(ling)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)居一(yi)(yi)石(shi)室(shi)，自出采(cai)藥，還與(yu)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)食藥，不(bu)(bu)復饑。乃將謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)入(ru)嵩山。有(you)(you)三重石(shi)室(shi)，令(ling)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)住第(di)二室(shi)。歷年(nian)(nian)，興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)謂(wei)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)出后(hou)，當有(you)(you)人(ren)將藥來，得但食之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，莫為疑(yi)怪。”尋有(you)(you)人(ren)將藥而(er)至，皆是毒蟲(chong)臭惡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)物(wu)，謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大懼出走。興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)還問(wen)狀，謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)俱對(dui)，興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)嘆息曰(yue)：“先(xian)生(sheng)未便得仙(xian)，政(zheng)可(ke)為帝王師耳(er)。”興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)事謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)七年(nian)(nian)，而(er)謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)不(bu)(bu)得久留(liu)，明日中(zhong)應去。興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)亡(wang)后(hou)，先(xian)生(sheng)幸為沐(mu)浴，自當有(you)(you)人(ren)見(jian)迎”興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)乃入(ru)第(di)三重室(shi)而(er)卒。謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)躬自沐(mu)浴。明日中(zhong)，有(you)(you)叩石(shi)室(shi)者，謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)出視(shi)，見(jian)兩童子，一(yi)(yi)持法服(fu)，一(yi)(yi)持缽(bo)及(ji)錫杖(zhang)。謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)引入(ru)，至興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)尸所，興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)欻然(ran)而(er)起，著衣持缽(bo)，執杖(zhang)而(er)去③。

看來，道光《平度州志(zhi)(zhi)(zhi)》不(bu)取此(ci)《釋(shi)老(lao)(lao)志(zhi)(zhi)(zhi)》之(zhi)(zhi)(zhi)(zhi)文(wen)，當(dang)因修志(zhi)(zhi)(zhi)者尊奉儒家(jia)正(zheng)統觀(guan)念(nian)，排斥釋(shi)老(lao)(lao)之(zhi)(zhi)(zhi)(zhi)學，尤其此(ci)類(lei)神(shen)仙故(gu)(gu)事多涉虛幻(huan)，文(wen)中又說(shuo)(shuo)成公興(xing)“不(bu)知(zhi)何(he)許人”，于(yu)是便被棄而(er)不(bu)用了。其實(shi)，魏晉人的神(shen)仙鬼(gui)怪(guai)觀(guan)念(nian)，是和后世有(you)(you)別(bie)的，誠如魯(lu)迅先生論《六(liu)朝之(zhi)(zhi)(zhi)(zhi)鬼(gui)神(shen)志(zhi)(zhi)(zhi)怪(guai)書(shu)》所(suo)(suo)言：“中國本(ben)信巫，秦漢以(yi)來，神(shen)仙之(zhi)(zhi)(zhi)(zhi)說(shuo)(shuo)盛行，漢末(mo)又大(da)暢巫風，而(er)鬼(gui)道愈熾；會小乘佛教亦(yi)入中土，漸見(jian)流傳(chuan)。凡此(ci)，皆張皇鬼(gui)神(shen)，稱道靈異，故(gu)(gu)自晉迄隋，特(te)多鬼(gui)神(shen)志(zhi)(zhi)(zhi)怪(guai)之(zhi)(zhi)(zhi)(zhi)書(shu)。其書(shu)有(you)(you)出(chu)(chu)于(yu)文(wen)人者，有(you)(you)出(chu)(chu)于(yu)教徒者。文(wen)人之(zhi)(zhi)(zhi)(zhi)作，雖非如釋(shi)道二家(jia)，意(yi)在自神(shen)其教，然亦(yi)非有(you)(you)意(yi)為小說(shuo)(shuo)，蓋當(dang)時以(yi)為幽明雖殊途，而(er)人鬼(gui)乃皆實(shi)有(you)(you)，故(gu)(gu)其敘(xu)述異事，與記載(zai)人間常事，自視固無誠妄之(zhi)(zhi)(zhi)(zhi)別(bie)矣。”④有(you)(you)些史學家(jia)是很重視《魏書(shu)·釋(shi)老(lao)(lao)志(zhi)(zhi)(zhi)》的，對所(suo)(suo)記神(shen)仙故(gu)(gu)事，并(bing)不(bu)簡單地視為荒誕，而(er)是透過虛幻(huan)的表面(mian)，看到具有(you)(you)重要意(yi)義的實(shi)質。

清(qing)代乾(qian)嘉時期的(de)(de)史學巨匠(jiang)錢(qian)大昕(xin)在(zai)其(qi)(qi)名著(zhu)《二(er)十(shi)二(er)史考異》中，對(dui)《魏(wei)書(shu)·釋老志》《仙人(ren)成公興》條，就(jiu)曾以(yi)《殷(yin)紹傳(chuan)》釋成公興的(de)(de)籍貫。而進一步(bu)地將上引(yin)《魏(wei)書(shu)》中的(de)(de)兩段(duan)文字聯系起來考證并闡發其(qi)(qi)重要價值的(de)(de)，則是二(er)十(shi)世紀的(de)(de)史學大師陳寅恪先生。

1950年，陳(chen)(chen)先(xian)生發表(biao)了(le)名文(wen)《崔浩與(yu)寇(kou)謙(qian)之》。文(wen)章(zhang)的(de)前半(ban)即以(yi)論述寇(kou)謙(qian)之為(wei)主。寇(kou)謙(qian)之是(shi)中國道教發展史上的(de)一位非(fei)常(chang)重要(yao)(yao)的(de)人物，成(cheng)公興則(ze)對寇(kou)謙(qian)之有(you)過(guo)至關重要(yao)(yao)的(de)影響。陳(chen)(chen)寅恪先(xian)生先(xian)論證了(le)寇(kou)謙(qian)之的(de)家(jia)世：寇(kou)氏(shi)原是(shi)漢中張(zhang)魯治下(xia)的(de)大(da)族(zu)，曹操平漢中，徙張(zhang)魯徒眾于(yu)長安及三輔地區(qu)。“寇(kou)氏(shi)為(wei)豪宗大(da)族(zu)，故(gu)(gu)有(you)被徙之資(zi)格(ge)，以(yi)其為(wei)米賊(zei)馀黨(dang)，故(gu)(gu)其家(jia)世守天師道之信仰。然(ran)則(ze)寇(kou)謙(qian)之之所以(yi)早修張(zhang)魯之術，固非(fei)偶然(ran)也。”⑤

對于(yu)《釋老志》中(zhong)關于(yu)寇謙之(zhi)(zhi)與成(cheng)公興(xing)的一(yi)段(duan)記載(zai)，陳(chen)寅恪(ke)先(xian)生認為：“此節(jie)為吾國(guo)接受(shou)外(wai)(wai)來(lai)學(xue)說(shuo)及(ji)技術之(zhi)(zhi)一(yi)重公案”。“吾國(guo)道(dao)教(jiao)雖起初(chu)原為本土之(zhi)(zhi)產物(wu)，而(er)其(qi)后逐漸接受(shou)模(mo)襲外(wai)(wai)來(lai)輸入(ru)之(zhi)(zhi)學(xue)說(shuo)技術，變(bian)易演進，遂(sui)成(cheng)為一(yi)龐(pang)大復雜(za)之(zhi)(zhi)混合體。綜觀二(er)千(qian)年(nian)來(lai)道(dao)教(jiao)之(zhi)(zhi)發展史，每一(yi)次(ci)之(zhi)(zhi)改(gai)(gai)革，必受(shou)一(yi)種外(wai)(wai)來(lai)學(xue)說(shuo)之(zhi)(zhi)激(ji)刺，而(er)所(suo)受(shou)外(wai)(wai)來(lai)之(zhi)(zhi)學(xue)說(shuo)，要以(yi)佛教(jiao)為主。” “寇謙之(zhi)(zhi)少修(xiu)張魯之(zhi)(zhi)術，即其(qi)家世所(suo)傳(chuan)之(zhi)(zhi)舊道(dao)教(jiao)。而(er)服食餌(er)藥歷年(nian)無效，是其(qi)所(suo)傳(chuan)之(zhi)(zhi)舊醫藥生理學(xue)有(you)待于(yu)新學(xue)之(zhi)(zhi)改(gai)(gai)進也。其(qi)學(xue)算(suan)累(lei)年(nian)而(er)算(suan)《七(qi)曜》、《周髀》有(you)所(suo)不合，是其(qi)舊傳(chuan)之(zhi)(zhi)天文算(suan)學(xue)亦有(you)待于(yu)新學(xue)之(zhi)(zhi)改(gai)(gai)進也。”

陳(chen)寅恪先生(sheng)稱“天(tian)(tian)算(suan)之(zhi)(zhi)(zhi)(zhi)學于道教(jiao)(jiao)(jiao)(jiao)至為(wei)重要(yao)”。通過旁征博(bo)考，他(ta)認為(wei)魏晉以前(qian)的《周髀(bi)》蓋天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)術(shu)為(wei)舊術(shu)（按：《周髀(bi)》是(shi)中國(guo)古(gu)代的天(tian)(tian)文(wen)歷算(suan)著作，主要(yao)內容是(shi)對古(gu)代宇(yu)宙(zhou)天(tian)(tian)體論《蓋天(tian)(tian)說》進(jin)行(xing)數學計(ji)算(suan) ），聯系(xi)《殷紹傳》所述，陳(chen)先生(sheng)認為(wei)成公(gong)(gong)(gong)興與當時的佛(fo)(fo)教(jiao)(jiao)(jiao)(jiao)徒(tu)(tu)有(you)密切關系(xi)，他(ta)介紹的向殷紹傳授醫學、算(suan)學的名(ming)師曇影(ying)、法穆(mu)以及“和公(gong)(gong)(gong)”，都是(shi)佛(fo)(fo)教(jiao)(jiao)(jiao)(jiao)徒(tu)(tu)，“寇謙(qian)之(zhi)(zhi)(zhi)(zhi)、殷紹從成公(gong)(gong)(gong)興、曇影(ying)、法穆(mu)等受《周髀(bi)》算(suan)術(shu)，是(shi)從佛(fo)(fo)教(jiao)(jiao)(jiao)(jiao)受天(tian)(tian)竺輸(shu)入(ru)之(zhi)(zhi)(zhi)(zhi)‘新蓋天(tian)(tian)說’”。寇謙(qian)之(zhi)(zhi)(zhi)(zhi)用其世(shi)代所傳舊法累年算(suan)《七曜》、《周髀(bi)》不(bu)合 ，可是(shi)按照成公(gong)(gong)(gong)興的算(suan)法，卻“俄(e)然便(bian)決”，竟使(shi)寇謙(qian)之(zhi)(zhi)(zhi)(zhi)大為(wei)嘆服 ，愿立即拜師。雖成公(gong)(gong)(gong)興堅辭不(bu)肯，此后(hou)寇謙(qian)之(zhi)(zhi)(zhi)(zhi)卻隨成公(gong)(gong)(gong)興入(ru)嵩山修練，七年之(zhi)(zhi)(zhi)(zhi)后(hou)，成公(gong)(gong)(gong)興仙(xian)去，寇謙(qian)之(zhi)(zhi)(zhi)(zhi)則運用他(ta)從成公(gong)(gong)(gong)興那里學到的佛(fo)(fo)教(jiao)(jiao)(jiao)(jiao)受天(tian)(tian)竺輸(shu)入(ru)之(zhi)(zhi)(zhi)(zhi)“新蓋天(tian)(tian)說”（另(ling)外還有(you)佛(fo)(fo)教(jiao)(jiao)(jiao)(jiao)的“律學”），成功地對道教(jiao)(jiao)(jiao)(jiao)進(jin)行(xing)了(le)改革。

據《魏(wei)書·釋老(lao)(lao)志》：寇(kou)(kou)謙(qian)之(zhi)(zhi)于(yu)北(bei)(bei)魏(wei)明元(yuan)帝(di)神(shen)瑞(rui)二年（公(gong)元(yuan)415年）十月，自稱(cheng)太上老(lao)(lao)君親臨嵩(song)山，授(shou)給他(ta)真經，令他(ta)“清整道(dao)教(jiao)，除去三(san)張(zhang)（指(zhi)張(zhang)陵、張(zhang)衡、張(zhang)魯(lu)）偽法、租米錢(qian)稅及男女(nv)合氣之(zhi)(zhi)術。太常(chang)八年（423年），又(you)稱(cheng)有“牧土上師(shi)李譜(pu)文(wen)來臨嵩(song)岳”教(jiao)道(dao)眾“修身(shen)煉藥(yao)，學長生之(zhi)(zhi)術”。寇(kou)(kou)謙(qian)之(zhi)(zhi)成(cheng)(cheng)功(gong)地改造了舊(jiu)的(de)道(dao)教(jiao) ，得到了北(bei)(bei)方士族領袖當(dang)時還深(shen)受北(bei)(bei)魏(wei)太武(wu)帝(di)崇信(xin)的(de)崔浩(hao)的(de)支(zhi)持，進而(er)得到太武(wu)帝(di)的(de)賞識，太武(wu)帝(di)“崇奉天師(shi)，顯揚新法”，“建道(dao)壇，親受符錄”。以后的(de)北(bei)(bei)魏(wei)皇帝(di)皆(jie)例行不輟(chuo)。總之(zhi)(zhi)，寇(kou)(kou)謙(qian)之(zhi)(zhi)是把原始的(de)道(dao)教(jiao)改革成(cheng)(cheng)為(wei)具有完(wan)整的(de)教(jiao)義(yi)、教(jiao)規(gui)，從而(er)使道(dao)教(jiao)成(cheng)(cheng)為(wei)與勢(shi)力興盛的(de)佛教(jiao)并列的(de)一位關鍵人(ren)物⑥，而(er)膠東（今平度(du)）人(ren)成(cheng)(cheng)公(gong)興作為(wei)寇(kou)(kou)謙(qian)之(zhi)(zhi)實際上的(de)老(lao)(lao)師(shi)則長達七年之(zhi)(zhi)久(jiu)，對于(yu)寇(kou)(kou)謙(qian)之(zhi)(zhi)以后的(de)作為(wei)和(he)(he)事(shi)業，影響至為(wei)重(zhong)大和(he)(he)深(shen)遠。

陳寅(yin)恪先生認(ren)為(wei)《魏書》中(zhong)有關(guan)成(cheng)公(gong)(gong)(gong)(gong)(gong)興(xing)(xing)的兩段文(wen)字(zi)“其時間(jian)與空間(jian)二者俱(ju)相(xiang)適(shi)合，自不(bu)(bu)待(dai)言”。現試作具體推算：殷(yin)紹上《四(si)序堪(kan)輿》為(wei)公(gong)(gong)(gong)(gong)(gong)元(yuan)(yuan)458年(nian)(nian)(nian)(nian)（太安四(si)年(nian)(nian)(nian)(nian)），他“以甲寅(yin)之(zhi)年(nian)(nian)(nian)(nian)奉辭（曇(tan)）影等。自爾至今，四(si)十(shi)五載”。則(ze)此(ci)甲寅(yin)當為(wei)北魏明(ming)元(yuan)(yuan)帝(di)神瑞元(yuan)(yuan)年(nian)(nian)(nian)(nian)，即公(gong)(gong)(gong)(gong)(gong)元(yuan)(yuan)414年(nian)(nian)(nian)(nian)。殷(yin)紹師從曇(tan)影等四(si)年(nian)(nian)(nian)(nian)，開始為(wei)410年(nian)(nian)(nian)(nian)，則(ze)他向成(cheng)公(gong)(gong)(gong)(gong)(gong)興(xing)(xing)學《九章要術》和(he)成(cheng)公(gong)(gong)(gong)(gong)(gong)興(xing)(xing)“北還(huan)”，可假定(ding)為(wei)408年(nian)(nian)(nian)(nian)。再(zai)看寇謙之(zhi)：他于(yu)415年(nian)(nian)(nian)(nian)（明(ming)元(yuan)(yuan)帝(di)神瑞二年(nian)(nian)(nian)(nian)）自稱(cheng)遇太上老君，而(er)此(ci)前成(cheng)公(gong)(gong)(gong)(gong)(gong)興(xing)(xing)“仙去(qu)(qu)”，“興(xing)(xing)事謙之(zhi)七年(nian)(nian)(nian)(nian)”，則(ze)寇謙之(zhi)初遇成(cheng)公(gong)(gong)(gong)(gong)(gong)興(xing)(xing)，約在(zai)(zai)408年(nian)(nian)(nian)(nian)。于(yu)是，似可認(ren)為(wei)，成(cheng)公(gong)(gong)(gong)(gong)(gong)興(xing)(xing)離開伊川，不(bu)(bu)久便西去(qu)(qu)關(guan)中(zhong)，遇到了寇謙之(zhi) 。他真(zhen)正“稀在(zai)(zai)人間(jian)”是在(zai)(zai)七年(nian)(nian)(nian)(nian)之(zhi)后，從嵩(song)山“著衣(yi)持缽，執杖而(er)去(qu)(qu)”的。

假定公(gong)元(yuan)408年時(shi)已被殷紹(shao)稱為(wei)(wei)“游遁大(da)儒”而且(qie)被寇謙(qian)之(zhi)認為(wei)(wei)“力(li)作甚強”的(de)(de)(de)(de)(de)(de)(de)成(cheng)公(gong)興(xing)，時(shi)為(wei)(wei)45歲（至多不(bu)應(ying)超過50歲），其(qi)生年則約(yue)為(wei)(wei)363年。其(qi)時(shi)膠東(dong)(dong)處于前(qian)燕(yan)治下，370年，前(qian)秦滅前(qian)燕(yan)，383年淝(fei)水(shui)之(zhi)戰(zhan)，前(qian)秦解體時(shi)，成(cheng)公(gong)興(xing)約(yue)為(wei)(wei)20歲。氐(di)族(zu)苻氏(shi)的(de)(de)(de)(de)(de)(de)(de)前(qian)秦是十六國時(shi)期最強盛的(de)(de)(de)(de)(de)(de)(de)王朝，其(qi)版圖“東(dong)(dong)極滄海，西并龜茲(zi)，南苞襄(xiang)陽，北盡(jin)沙(sha)漠”，一(yi)度(du)出現了(le)“兵(bing)強國富(fu)，垂及(ji)升平”的(de)(de)(de)(de)(de)(de)(de)局面(mian)。成(cheng)公(gong)興(xing)的(de)(de)(de)(de)(de)(de)(de)青(qing)(qing)年時(shi)代是在(zai)前(qian)秦治下度(du)過的(de)(de)(de)(de)(de)(de)(de)，得以打(da)下了(le)堅實(shi)的(de)(de)(de)(de)(de)(de)(de)學問基礎。淝(fei)水(shui)之(zhi)戰(zhan)后(hou)，青(qing)(qing)州先為(wei)(wei)后(hou)燕(yan)（384——398）、繼為(wei)(wei)南燕(yan)（399——410）所有(you)(you)，今膠東(dong)(dong)半島(dao)地區，并未(wei)遭(zao)受大(da)的(de)(de)(de)(de)(de)(de)(de)社會變亂(luan)。而自劉(liu)裕滅南燕(yan)，青(qing)(qing)州歸屬江南后(hou)，青(qing)(qing)州則陷入了(le)嚴(yan)重的(de)(de)(de)(de)(de)(de)(de)戰(zhan)亂(luan)之(zhi)中(zhong)。淝(fei)水(shui)之(zhi)戰(zhan)后(hou)，羌族(zu)姚氏(shi)在(zai)關中(zhong)建(jian)立的(de)(de)(de)(de)(de)(de)(de)后(hou)秦，經濟和(he)文化(hua)都較周邊政(zheng)權(quan)為(wei)(wei)好，成(cheng)公(gong)興(xing)中(zhong)年時(shi)期離(li)開戰(zhan)亂(luan)不(bu)已的(de)(de)(de)(de)(de)(de)(de)家鄉，到了(le)后(hou)秦治下的(de)(de)(de)(de)(de)(de)(de)嵩洛和(he)三輔一(yi)帶，避世而不(bu)忘授(shou)業(ye)。他的(de)(de)(de)(de)(de)(de)(de)學問既有(you)(you)深(shen)厚的(de)(de)(de)(de)(de)(de)(de)儒家根基，又有(you)(you)豐富(fu)的(de)(de)(de)(de)(de)(de)(de)釋(shi)老內容，尤其(qi)在(zai)天文歷(li)算和(he)醫藥方面(mian)，他掌(zhang)握了(le)外來佛教在(zai)這些學科中(zhong)的(de)(de)(de)(de)(de)(de)(de)先進知識和(he)技(ji)術(shu)，并通過他的(de)(de)(de)(de)(de)(de)(de)弟子(zi)殷紹(shao)和(he)寇謙(qian)之(zhi)，用于實(shi)踐(jian)，得以發揚而光大(da)之(zhi)。

今天(tian)，撇開(kai)釋老神仙之(zhi)(zhi)說(shuo)不論，我們對(dui)于成公興的真實面目已經有(you)了(le)(le)具體的了(le)(le)解，歷史(shi)(shi)文(wen)化名人之(zhi)(zhi)稱，他(ta)應該是當之(zhi)(zhi)無愧的。 注： ①《魏(wei)(wei)書(shu)》卷(juan)九十一(yi)。 ②參(can)見《魏(wei)(wei)書(shu)·地形志》和譚其(qi)驤先生(sheng)主編(bian)的《中國歷史(shi)(shi)地圖集(ji)》。 ③《魏(wei)(wei)書(shu)》卷(juan)一(yi)一(yi)四。 ④魯迅(xun)：《中國小說(shuo)史(shi)(shi)略(lve)》。 ⑤本文(wen)以下所(suo)引陳寅恪先生(sheng)文(wen)，皆出自《金明(ming)鈸叢稿初編(bian)·崔(cui)浩(hao)與寇謙之(zhi)(zhi)》。 ⑥參(can)見葛兆(zhao)光《中國思想史(shi)(shi)》第一(yi)卷(juan)第三(san)編(bian)第三(san)節《清整道教》。