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人物簡介

成公興（姓成公，名興）的歷史資料，見(jian)于《魏書(shu)·藝術傳(chuan)(chuan)·殷紹傳(chuan)(chuan)》和《魏書(shu)·釋老志(zhi)》。《魏書(shu)》是二十四史之一(yi)，北齊初年魏收撰(zhuan)。

《殷紹傳》稱：殷紹，長樂(le)人也(ye)。好陰陽術數，達九(jiu)(jiu)章(zhang)、七曜。世祖時(shi)為算生(sheng)博士，給事東(dong)宮西曹，以(yi)藝術為恭宗(zong)所(suo)(suo)知。太安四(si)年(nian)夏(xia)，上《四(si)序(xu)堪輿(yu)》，表(biao)曰：“臣(chen)(chen)以(yi)姚氏之世，行學伊川，時(shi)遇游遁大儒成公興(xing)(xing)，從求(qiu)《九(jiu)(jiu)章(zhang)要(yao)術》。興(xing)(xing)字(zi)廣明，自云膠東(dong)人也(ye)。興(xing)(xing)將臣(chen)(chen)南(nan)到陽翟(zhai)九(jiu)(jiu)崖巖沙(sha)門(men)釋曇(tan)影(ying)(ying)間(jian)。興(xing)(xing)即北還，臣(chen)(chen)獨留住，依(yi)止影(ying)(ying)所(suo)(suo)，求(qiu)請(qing)《九(jiu)(jiu)章(zhang)》。影(ying)(ying)復將臣(chen)(chen)向長廣東(dong)山(shan)見道人法穆(mu)(mu)。法穆(mu)(mu)時(shi)共影(ying)(ying)為臣(chen)(chen)開述《九(jiu)(jiu)章(zhang)》數家雜要(yao)，披釋章(zhang)次意況大旨……。練精銳思，蘊習四(si)年(nian)，從穆(mu)(mu)所(suo)(suo)聞，粗皆仿佛。……以(yi)甲(jia)寅之年(nian)，奉辭(ci)影(ying)(ying)等。自爾(er)至今(jin)，四(si)十五(wu)載。歷(li)觀時(shi)俗堪輿(yu)八會，經(jing)世已久，傳寫謬誤。……今(jin)依(yi)先撰錄奏，謹以(yi)上聞。”其《四(si)序(xu)堪輿(yu)》，遂大行于(yu)世①。

按：此《藝術(shu)傳》的(de)(de)“藝術(shu)”，泛指術(shu)數、方伎和(he)各種技藝，如唐章懷太(tai)(tai)子(zi)李賢注《后漢(han)書》所(suo)說：“藝謂書、數、射、御，術(shu)謂醫、法(fa)、卜(bu)、筮(shi)。”殷紹是(shi)北(bei)魏(wei)初年(nian)的(de)(de)方術(shu)大家，受到(dao)北(bei)魏(wei)太(tai)(tai)武帝(di)(di)(di)（世(shi)祖）拓(tuo)跋(ba)燾及(ji)其太(tai)(tai)子(zi)拓(tuo)跋(ba)晃（未即帝(di)(di)(di)位先死(si)，追(zhui)尊(zun)為恭宗(zong)景穆帝(di)(di)(di)）的(de)(de)重用。文(wen)成帝(di)(di)(di)拓(tuo)跋(ba)浚(jun)太(tai)(tai)安四(si)(si)(si)年(nian)（公元458年(nian)），他在進呈《四(si)(si)(si)序堪輿》的(de)(de)表章中 ，鄭重地述說其師(shi)承關系，第一位恩師(shi)就是(shi)膠(jiao)(jiao)(jiao)(jiao)東(dong)(dong)人“游遁大儒”成公興(xing)。此“膠(jiao)(jiao)(jiao)(jiao)東(dong)(dong)”，指自(zi)東(dong)(dong)漢(han)章帝(di)(di)(di)建初元年(nian)（公元76年(nian)）改(gai)郁秩縣(xian)為膠(jiao)(jiao)(jiao)(jiao)東(dong)(dong)侯國(guo)，歷(li)魏(wei)晉(jin)十(shi)六國(guo)，直到(dao)北(bei)魏(wei)獻文(wen)帝(di)(di)(di)皇興(xing)四(si)(si)(si)年(nian)（470年(nian)），存在了近四(si)(si)(si)百(bai)年(nian)之(zhi)久的(de)(de)“膠(jiao)(jiao)(jiao)(jiao)東(dong)(dong)縣(xian)”，其轄境是(shi)以(yi)今(jin)平度城為中心的(de)(de)地區(qu)，面積約為今(jin)平度市的(de)(de)三分之(zhi)一。魏(wei)晉(jin)十(shi)六國(guo)和(he)北(bei)魏(wei)前期(qi)著名(ming)的(de)(de)“膠(jiao)(jiao)(jiao)(jiao)東(dong)(dong)城”也(ye)一直設在今(jin)平度城②。清道光二(er)十(shi)六年(nian)重修《平度州志》，就是(shi)據上引《魏(wei)書·殷紹傳》中文(wen)字(zi)而將成公興(xing)定為平度的(de)(de)歷(li)史名(ming)人的(de)(de)。

道(dao)光(guang)《平度州志》的編纂(zuan)者李圖(tu)先(xian)生（字(zi)少伯(bo)，掖縣(xian)人(ren)），以學識淵博(bo)著稱(cheng)，他還考證成(cheng)公(gong)興生當十六(liu)國時期，從而糾正《萊州府志》“北魏人(ren)”之誤。可(ke)是《平度州志》對于《魏書·釋老志》里記載成(cheng)公(gong)興事跡更多更詳的文字(zi)卻未采用。

人物形象

《釋老(lao)志》稱(cheng)：（寇謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)）服食(shi)餌藥(yao)，歷(li)年(nian)無(wu)效。幽誠上(shang)達，有(you)仙(xian)人成(cheng)公興(xing)(xing)(xing)，不(bu)(bu)(bu)知何許人，至謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)從(cong)母家傭賃(lin)。謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)常覲其姨，見(jian)(jian)興(xing)(xing)(xing)形貌甚強，力作不(bu)(bu)(bu)倦。請回賃(lin)興(xing)(xing)(xing)代己(ji)使役。……謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)樹(shu)下坐算(suan)，興(xing)(xing)(xing)懇發致勤，時來(lai)看(kan)(kan)算(suan)。謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂曰(yue)(yue)(yue)(yue)：“汝(ru)但力作，何為(wei)(wei)看(kan)(kan)此？”二三(san)日(ri)后，復來(lai)看(kan)(kan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，如此不(bu)(bu)(bu)已(yi)。后謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)算(suan)“七曜”，有(you)所不(bu)(bu)(bu)了，惘然(ran)自(zi)(zi)失(shi)。興(xing)(xing)(xing)謂謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)：“先(xian)生(sheng)何為(wei)(wei)不(bu)(bu)(bu)懌(yi)？”謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)：“我學(xue)算(suan)累年(nian)，而(er)近算(suan)《周髀》不(bu)(bu)(bu)合(he)，以此自(zi)(zi)愧(kui)。且非汝(ru)所知，何勞問(wen)也(ye)！” 興(xing)(xing)(xing)曰(yue)(yue)(yue)(yue)：“先(xian)生(sheng)試隨興(xing)(xing)(xing)語布之(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)嘆(tan)(tan)伏(fu)，不(bu)(bu)(bu)測(ce)興(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)淺深(shen)，請師事(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)固辭(ci)不(bu)(bu)(bu)肯，但求為(wei)(wei)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弟子。未幾，謂謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)：“先(xian)生(sheng)有(you)意學(xue)道，豈能與興(xing)(xing)(xing)隱遁？”謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)欣然(ran)從(cong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)乃(nai)令(ling)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)潔齋三(san)日(ri)，共入(ru)華山。令(ling)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)居一(yi)石(shi)室，自(zi)(zi)出(chu)采(cai)藥(yao)，還與謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)食(shi)藥(yao)，不(bu)(bu)(bu)復饑。乃(nai)將謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)入(ru)嵩山。有(you)三(san)重石(shi)室，令(ling)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)住第(di)二室。歷(li)年(nian)，興(xing)(xing)(xing)謂謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)：“興(xing)(xing)(xing)出(chu)后，當(dang)有(you)人將藥(yao)來(lai)，得但食(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，莫為(wei)(wei)疑怪(guai)。”尋有(you)人將藥(yao)而(er)至，皆是(shi)毒蟲臭惡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)物，謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)懼(ju)出(chu)走。興(xing)(xing)(xing)還問(wen)狀，謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)俱對，興(xing)(xing)(xing)嘆(tan)(tan)息曰(yue)(yue)(yue)(yue)：“先(xian)生(sheng)未便得仙(xian)，政可為(wei)(wei)帝(di)王師耳。”興(xing)(xing)(xing)事(shi)謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)七年(nian)，而(er)謂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)：“興(xing)(xing)(xing)不(bu)(bu)(bu)得久留，明(ming)日(ri)中應(ying)去。興(xing)(xing)(xing)亡后，先(xian)生(sheng)幸為(wei)(wei)沐浴，自(zi)(zi)當(dang)有(you)人見(jian)(jian)迎”興(xing)(xing)(xing)乃(nai)入(ru)第(di)三(san)重室而(er)卒(zu)。謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)躬自(zi)(zi)沐浴。明(ming)日(ri)中，有(you)叩石(shi)室者，謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)出(chu)視，見(jian)(jian)兩童子，一(yi)持法服，一(yi)持缽(bo)及錫(xi)杖。謙(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)引入(ru)，至興(xing)(xing)(xing)尸所，興(xing)(xing)(xing)欻然(ran)而(er)起，著衣(yi)持缽(bo)，執杖而(er)去③。

看(kan)來(lai)，道光《平度州志》不(bu)(bu)取此《釋(shi)老(lao)志》之(zhi)(zhi)(zhi)文，當因修志者(zhe)(zhe)尊(zun)奉儒家正統觀念，排斥釋(shi)老(lao)之(zhi)(zhi)(zhi)學(xue)(xue)，尤其(qi)此類(lei)神(shen)仙故事(shi)(shi)多(duo)涉虛(xu)幻，文中(zhong)(zhong)又(you)(you)說成公(gong)興“不(bu)(bu)知(zhi)何許(xu)人(ren)(ren)”，于(yu)(yu)是(shi)(shi)便(bian)被棄而(er)(er)不(bu)(bu)用了。其(qi)實(shi)(shi)(shi)，魏(wei)晉人(ren)(ren)的(de)(de)神(shen)仙鬼(gui)(gui)怪觀念，是(shi)(shi)和(he)后世有(you)(you)別(bie)的(de)(de)，誠(cheng)如魯(lu)迅先生論(lun)《六朝之(zhi)(zhi)(zhi)鬼(gui)(gui)神(shen)志怪書(shu)(shu)(shu)》所(suo)言：“中(zhong)(zhong)國本信(xin)巫，秦(qin)漢以(yi)來(lai)，神(shen)仙之(zhi)(zhi)(zhi)說盛(sheng)行(xing)，漢末又(you)(you)大暢巫風，而(er)(er)鬼(gui)(gui)道愈熾；會小乘佛教亦入中(zhong)(zhong)土，漸見流傳。凡(fan)此，皆(jie)張皇鬼(gui)(gui)神(shen)，稱道靈(ling)異(yi)，故自晉迄隋(sui)，特多(duo)鬼(gui)(gui)神(shen)志怪之(zhi)(zhi)(zhi)書(shu)(shu)(shu)。其(qi)書(shu)(shu)(shu)有(you)(you)出于(yu)(yu)文人(ren)(ren)者(zhe)(zhe)，有(you)(you)出于(yu)(yu)教徒(tu)者(zhe)(zhe)。文人(ren)(ren)之(zhi)(zhi)(zhi)作，雖(sui)非如釋(shi)道二家，意(yi)(yi)在自神(shen)其(qi)教，然亦非有(you)(you)意(yi)(yi)為(wei)小說，蓋(gai)當時以(yi)為(wei)幽明(ming)雖(sui)殊途，而(er)(er)人(ren)(ren)鬼(gui)(gui)乃皆(jie)實(shi)(shi)(shi)有(you)(you)，故其(qi)敘述異(yi)事(shi)(shi)，與記載人(ren)(ren)間常事(shi)(shi)，自視(shi)固無誠(cheng)妄之(zhi)(zhi)(zhi)別(bie)矣(yi)。”④有(you)(you)些史(shi)學(xue)(xue)家是(shi)(shi)很(hen)重視(shi)《魏(wei)書(shu)(shu)(shu)·釋(shi)老(lao)志》的(de)(de)，對所(suo)記神(shen)仙故事(shi)(shi)，并不(bu)(bu)簡單地視(shi)為(wei)荒誕，而(er)(er)是(shi)(shi)透過(guo)虛(xu)幻的(de)(de)表面，看(kan)到(dao)具有(you)(you)重要意(yi)(yi)義的(de)(de)實(shi)(shi)(shi)質。

清(qing)代乾嘉(jia)時期的史學巨匠錢大(da)昕在其(qi)名著《二十二史考異(yi)》中，對(dui)《魏書·釋老志》《仙人(ren)成公興(xing)》條，就曾以(yi)《殷紹(shao)傳》釋成公興(xing)的籍貫。而進一步地(di)將(jiang)上引《魏書》中的兩(liang)段文字聯系起來考證并闡發其(qi)重(zhong)要價值的，則(ze)是二十世紀的史學大(da)師陳(chen)寅(yin)恪先生。

1950年，陳先生發表了名文《崔浩與寇(kou)謙(qian)之(zhi)(zhi)》。文章的(de)(de)前半即以論(lun)述(shu)寇(kou)謙(qian)之(zhi)(zhi)為(wei)主。寇(kou)謙(qian)之(zhi)(zhi)是中(zhong)國道教(jiao)發展史上的(de)(de)一位非常重(zhong)(zhong)要的(de)(de)人物，成公興(xing)則對寇(kou)謙(qian)之(zhi)(zhi)有過至關重(zhong)(zhong)要的(de)(de)影響。陳寅恪先生先論(lun)證(zheng)了寇(kou)謙(qian)之(zhi)(zhi)的(de)(de)家世：寇(kou)氏原是漢中(zhong)張(zhang)魯治下的(de)(de)大族，曹操平(ping)漢中(zhong)，徙張(zhang)魯徒眾于長安及三輔地區。“寇(kou)氏為(wei)豪宗大族，故有被徙之(zhi)(zhi)資(zi)格(ge)，以其為(wei)米賊馀黨，故其家世守天(tian)師道之(zhi)(zhi)信仰。然則寇(kou)謙(qian)之(zhi)(zhi)之(zhi)(zhi)所(suo)以早(zao)修張(zhang)魯之(zhi)(zhi)術，固非偶(ou)然也。”⑤

對于《釋(shi)老志》中關于寇謙之(zhi)(zhi)(zhi)(zhi)與成(cheng)(cheng)公興的(de)一(yi)(yi)段(duan)記(ji)載，陳寅(yin)恪先生認為：“此節為吾國接受外(wai)來學(xue)說(shuo)及技術之(zhi)(zhi)(zhi)(zhi)一(yi)(yi)重公案”。“吾國道教(jiao)雖(sui)起初(chu)原為本土之(zhi)(zhi)(zhi)(zhi)產物，而其后逐漸接受模襲外(wai)來輸入之(zhi)(zhi)(zhi)(zhi)學(xue)說(shuo)技術，變易演進(jin)(jin)，遂成(cheng)(cheng)為一(yi)(yi)龐大復雜之(zhi)(zhi)(zhi)(zhi)混合體。綜觀二千年(nian)來道教(jiao)之(zhi)(zhi)(zhi)(zhi)發展史，每(mei)一(yi)(yi)次(ci)之(zhi)(zhi)(zhi)(zhi)改革，必(bi)受一(yi)(yi)種外(wai)來學(xue)說(shuo)之(zhi)(zhi)(zhi)(zhi)激刺，而所受外(wai)來之(zhi)(zhi)(zhi)(zhi)學(xue)說(shuo)，要(yao)以(yi)佛教(jiao)為主。” “寇謙之(zhi)(zhi)(zhi)(zhi)少(shao)修張魯(lu)之(zhi)(zhi)(zhi)(zhi)術，即(ji)其家世所傳(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)舊道教(jiao)。而服食(shi)餌藥歷年(nian)無效，是其所傳(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)舊醫藥生理(li)學(xue)有待于新(xin)學(xue)之(zhi)(zhi)(zhi)(zhi)改進(jin)(jin)也(ye)。其學(xue)算(suan)累年(nian)而算(suan)《七曜》、《周髀》有所不合，是其舊傳(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)天(tian)文算(suan)學(xue)亦有待于新(xin)學(xue)之(zhi)(zhi)(zhi)(zhi)改進(jin)(jin)也(ye)。”

陳(chen)寅恪先生稱“天(tian)算之學(xue)于道(dao)教至為重要”。通過旁(pang)征(zheng)博考，他認為魏晉以前的《周(zhou)髀》蓋天(tian)之術為舊(jiu)術（按：《周(zhou)髀》是中(zhong)國古代(dai)的天(tian)文歷算著作(zuo)，主要內容是對古代(dai)宇宙天(tian)體論《蓋天(tian)說(shuo)》進行數學(xue)計算 ），聯系《殷紹傳(chuan)》所述，陳(chen)先生認為成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)與當(dang)時的佛(fo)教徒有密(mi)切關系，他介紹的向殷紹傳(chuan)授醫學(xue)、算學(xue)的名師(shi)曇(tan)影、法穆以及(ji)“和公(gong)”，都(dou)是佛(fo)教徒，“寇(kou)(kou)謙(qian)(qian)之、殷紹從成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)、曇(tan)影、法穆等受(shou)《周(zhou)髀》算術，是從佛(fo)教受(shou)天(tian)竺輸入之‘新(xin)蓋天(tian)說(shuo)’”。寇(kou)(kou)謙(qian)(qian)之用其世(shi)代(dai)所傳(chuan)舊(jiu)法累年算《七曜》、《周(zhou)髀》不合 ，可是按照成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)的算法，卻“俄(e)然便(bian)決”，竟使(shi)寇(kou)(kou)謙(qian)(qian)之大為嘆服 ，愿立即拜師(shi)。雖(sui)成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)堅(jian)辭不肯，此(ci)后寇(kou)(kou)謙(qian)(qian)之卻隨成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)入嵩山修練，七年之后，成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)仙去，寇(kou)(kou)謙(qian)(qian)之則運用他從成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)那里學(xue)到的佛(fo)教受(shou)天(tian)竺輸入之“新(xin)蓋天(tian)說(shuo)”（另(ling)外還有佛(fo)教的“律學(xue)”），成(cheng)(cheng)(cheng)功地對道(dao)教進行了改(gai)革。

據《魏書·釋老志》：寇謙(qian)(qian)之于北魏明元(yuan)帝(di)(di)神瑞二年(nian)(nian)（公元(yuan)415年(nian)(nian)）十月(yue)，自稱(cheng)太上(shang)老君親(qin)臨(lin)(lin)嵩山，授給他真經(jing)，令他“清整道(dao)(dao)教(jiao)(jiao)，除去三張(zhang)（指(zhi)張(zhang)陵、張(zhang)衡、張(zhang)魯）偽法、租米(mi)錢稅(shui)及(ji)男(nan)女合(he)氣之術(shu)。太常八年(nian)(nian)（423年(nian)(nian)），又稱(cheng)有“牧土(tu)上(shang)師(shi)(shi)李譜文來臨(lin)(lin)嵩岳”教(jiao)(jiao)道(dao)(dao)眾(zhong)“修(xiu)身煉藥，學長生之術(shu)”。寇謙(qian)(qian)之成(cheng)(cheng)功地改造了(le)舊的(de)道(dao)(dao)教(jiao)(jiao) ，得到(dao)了(le)北方士族領袖當(dang)時還(huan)深受北魏太武(wu)帝(di)(di)崇信的(de)崔(cui)浩(hao)的(de)支持，進而得到(dao)太武(wu)帝(di)(di)的(de)賞(shang)識，太武(wu)帝(di)(di)“崇奉(feng)天師(shi)(shi)，顯揚新法”，“建道(dao)(dao)壇，親(qin)受符錄”。以后(hou)的(de)北魏皇(huang)帝(di)(di)皆(jie)例行不輟(chuo)。總之，寇謙(qian)(qian)之是把(ba)原(yuan)始的(de)道(dao)(dao)教(jiao)(jiao)改革成(cheng)(cheng)為(wei)具(ju)有完整的(de)教(jiao)(jiao)義、教(jiao)(jiao)規，從而使道(dao)(dao)教(jiao)(jiao)成(cheng)(cheng)為(wei)與勢力興(xing)(xing)盛的(de)佛教(jiao)(jiao)并列的(de)一(yi)位關鍵人(ren)(ren)物(wu)⑥，而膠東（今平度）人(ren)(ren)成(cheng)(cheng)公興(xing)(xing)作為(wei)寇謙(qian)(qian)之實際(ji)上(shang)的(de)老師(shi)(shi)則長達七年(nian)(nian)之久(jiu)，對于寇謙(qian)(qian)之以后(hou)的(de)作為(wei)和事(shi)業(ye)，影(ying)響(xiang)至為(wei)重大(da)和深遠。

陳寅恪(ke)先生(sheng)認(ren)為《魏書》中有關成(cheng)(cheng)(cheng)公(gong)(gong)興(xing)的兩(liang)段文字“其(qi)時間(jian)與(yu)空間(jian)二者(zhe)俱相適合，自(zi)不待言”。現試作具(ju)體推(tui)算：殷紹上(shang)《四序(xu)堪輿》為公(gong)(gong)元(yuan)458年(nian)(nian)（太安四年(nian)(nian)），他(ta)“以甲寅之(zhi)(zhi)年(nian)(nian)奉辭（曇）影(ying)(ying)等(deng)(deng)。自(zi)爾至(zhi)今，四十五(wu)載”。則(ze)(ze)此甲寅當(dang)為北魏明元(yuan)帝(di)神瑞元(yuan)年(nian)(nian)，即公(gong)(gong)元(yuan)414年(nian)(nian)。殷紹師從(cong)曇影(ying)(ying)等(deng)(deng)四年(nian)(nian)，開(kai)(kai)始為410年(nian)(nian)，則(ze)(ze)他(ta)向成(cheng)(cheng)(cheng)公(gong)(gong)興(xing)學《九章要(yao)術》和成(cheng)(cheng)(cheng)公(gong)(gong)興(xing)“北還”，可(ke)假(jia)定(ding)為408年(nian)(nian)。再(zai)看寇(kou)謙(qian)之(zhi)(zhi)：他(ta)于415年(nian)(nian)（明元(yuan)帝(di)神瑞二年(nian)(nian)）自(zi)稱遇(yu)太上(shang)老(lao)君，而(er)此前成(cheng)(cheng)(cheng)公(gong)(gong)興(xing)“仙(xian)去(qu)”，“興(xing)事謙(qian)之(zhi)(zhi)七年(nian)(nian)”，則(ze)(ze)寇(kou)謙(qian)之(zhi)(zhi)初(chu)遇(yu)成(cheng)(cheng)(cheng)公(gong)(gong)興(xing)，約在408年(nian)(nian)。于是(shi)，似可(ke)認(ren)為，成(cheng)(cheng)(cheng)公(gong)(gong)興(xing)離開(kai)(kai)伊川，不久便西去(qu)關中，遇(yu)到了寇(kou)謙(qian)之(zhi)(zhi) 。他(ta)真(zhen)正“稀在人間(jian)”是(shi)在七年(nian)(nian)之(zhi)(zhi)后，從(cong)嵩山“著衣持缽，執(zhi)杖而(er)去(qu)”的。

假定公元408年時(shi)(shi)已被殷紹稱(cheng)為(wei)“游(you)遁(dun)大儒”而(er)(er)且(qie)被寇謙之(zhi)(zhi)(zhi)認為(wei)“力作(zuo)甚(shen)強(qiang)”的(de)(de)(de)成公興，時(shi)(shi)為(wei)45歲（至多不應超過50歲），其(qi)(qi)生(sheng)年則(ze)約(yue)為(wei)363年。其(qi)(qi)時(shi)(shi)膠東處于(yu)前(qian)燕(yan)治下(xia)(xia)，370年，前(qian)秦(qin)(qin)滅前(qian)燕(yan)，383年淝水之(zhi)(zhi)(zhi)戰，前(qian)秦(qin)(qin)解(jie)體(ti)時(shi)(shi)，成公興約(yue)為(wei)20歲。氐族苻氏的(de)(de)(de)前(qian)秦(qin)(qin)是(shi)十六(liu)國(guo)時(shi)(shi)期最(zui)強(qiang)盛的(de)(de)(de)王(wang)朝(chao)，其(qi)(qi)版圖“東極(ji)滄海，西并龜茲(zi)，南苞襄陽(yang)，北盡(jin)沙漠”，一度出現了(le)“兵(bing)強(qiang)國(guo)富，垂(chui)及升平”的(de)(de)(de)局面。成公興的(de)(de)(de)青(qing)年時(shi)(shi)代是(shi)在(zai)前(qian)秦(qin)(qin)治下(xia)(xia)度過的(de)(de)(de)，得(de)以打下(xia)(xia)了(le)堅實(shi)的(de)(de)(de)學(xue)問基礎。淝水之(zhi)(zhi)(zhi)戰后，青(qing)州(zhou)先(xian)(xian)為(wei)后燕(yan)（384——398）、繼為(wei)南燕(yan)（399——410）所有，今膠東半島地區，并未遭受大的(de)(de)(de)社(she)會變亂。而(er)(er)自劉裕滅南燕(yan)，青(qing)州(zhou)歸屬江南后，青(qing)州(zhou)則(ze)陷入了(le)嚴重(zhong)的(de)(de)(de)戰亂之(zhi)(zhi)(zhi)中(zhong)。淝水之(zhi)(zhi)(zhi)戰后，羌族姚氏在(zai)關中(zhong)建立的(de)(de)(de)后秦(qin)(qin)，經濟和(he)文化都(dou)較周邊政權為(wei)好，成公興中(zhong)年時(shi)(shi)期離開戰亂不已的(de)(de)(de)家(jia)鄉，到了(le)后秦(qin)(qin)治下(xia)(xia)的(de)(de)(de)嵩(song)洛和(he)三(san)輔一帶，避世而(er)(er)不忘(wang)授業。他(ta)(ta)的(de)(de)(de)學(xue)問既有深厚的(de)(de)(de)儒家(jia)根(gen)基，又有豐富的(de)(de)(de)釋老(lao)內容，尤其(qi)(qi)在(zai)天文歷算和(he)醫藥方面，他(ta)(ta)掌(zhang)握了(le)外(wai)來佛教(jiao)在(zai)這些學(xue)科中(zhong)的(de)(de)(de)先(xian)(xian)進知(zhi)識和(he)技術，并通過他(ta)(ta)的(de)(de)(de)弟子(zi)殷紹和(he)寇謙之(zhi)(zhi)(zhi)，用于(yu)實(shi)踐(jian)，得(de)以發揚而(er)(er)光大之(zhi)(zhi)(zhi)。

今天，撇開釋老神仙之說不論，我們(men)對于成公(gong)興的(de)真(zhen)實面目(mu)已經有了具體的(de)了解，歷(li)史(shi)文(wen)化名(ming)人之稱，他應該是當之無愧的(de)。 注： ①《魏書》卷(juan)九(jiu)十一(yi)(yi)。 ②參見《魏書·地形志》和譚其驤先(xian)生(sheng)(sheng)主編的(de)《中國(guo)歷(li)史(shi)地圖集》。 ③《魏書》卷(juan)一(yi)(yi)一(yi)(yi)四。 ④魯迅：《中國(guo)小(xiao)說史(shi)略》。 ⑤本(ben)文(wen)以下所引陳寅恪先(xian)生(sheng)(sheng)文(wen)，皆(jie)出(chu)自《金明鈸叢稿初編·崔(cui)浩與(yu)寇謙之》。 ⑥參見葛兆光《中國(guo)思想史(shi)》第一(yi)(yi)卷(juan)第三編第三節《清整(zheng)道教(jiao)》。