芒果视频下载

人物簡介

成(cheng)公興（姓成(cheng)公，名興）的(de)歷史資料，見于《魏書·藝術傳(chuan)·殷(yin)紹傳(chuan)》和《魏書·釋老志》。《魏書》是二十(shi)四史之一，北齊初年(nian)魏收撰(zhuan)。

《殷紹傳(chuan)(chuan)》稱：殷紹，長樂人也(ye)。好陰陽(yang)術數(shu)，達(da)九(jiu)章、七曜。世(shi)祖時為(wei)算生(sheng)博(bo)士，給事東(dong)宮西曹，以(yi)藝術為(wei)恭(gong)宗所(suo)知。太(tai)安(an)四(si)年夏，上《四(si)序(xu)堪(kan)輿》，表曰：“臣(chen)以(yi)姚氏之(zhi)(zhi)世(shi)，行學伊(yi)川，時遇游遁大儒成公興(xing)，從求《九(jiu)章要(yao)術》。興(xing)字(zi)廣明(ming)，自云膠東(dong)人也(ye)。興(xing)將臣(chen)南到陽(yang)翟(zhai)九(jiu)崖巖沙門釋(shi)曇影(ying)(ying)(ying)間。興(xing)即北還，臣(chen)獨留住，依止影(ying)(ying)(ying)所(suo)，求請《九(jiu)章》。影(ying)(ying)(ying)復(fu)將臣(chen)向長廣東(dong)山見道人法(fa)穆(mu)。法(fa)穆(mu)時共影(ying)(ying)(ying)為(wei)臣(chen)開(kai)述《九(jiu)章》數(shu)家雜要(yao)，披釋(shi)章次意(yi)況大旨(zhi)……。練精銳思，蘊習四(si)年，從穆(mu)所(suo)聞(wen)，粗(cu)皆仿(fang)佛。……以(yi)甲(jia)寅之(zhi)(zhi)年，奉辭影(ying)(ying)(ying)等。自爾至今，四(si)十(shi)五載(zai)。歷觀時俗堪(kan)輿八會，經世(shi)已(yi)久，傳(chuan)(chuan)寫謬(miu)誤。……今依先撰錄奏，謹以(yi)上聞(wen)。”其(qi)《四(si)序(xu)堪(kan)輿》，遂大行于(yu)世(shi)①。

按：此(ci)《藝術(shu)(shu)傳》的(de)“藝術(shu)(shu)”，泛指術(shu)(shu)數、方伎(ji)和各種(zhong)技藝，如唐(tang)章懷太(tai)子李賢注《后(hou)漢書(shu)》所說：“藝謂(wei)(wei)書(shu)、數、射、御，術(shu)(shu)謂(wei)(wei)醫、法、卜、筮。”殷紹(shao)是(shi)北魏(wei)(wei)初年(nian)(nian)的(de)方術(shu)(shu)大家，受(shou)到北魏(wei)(wei)太(tai)武帝（世祖）拓跋(ba)燾(dao)及其太(tai)子拓跋(ba)晃（未即帝位先死，追尊為(wei)恭宗(zong)景(jing)穆帝）的(de)重(zhong)用(yong)。文成(cheng)帝拓跋(ba)浚太(tai)安四(si)(si)年(nian)(nian)（公(gong)(gong)元458年(nian)(nian)），他在進呈《四(si)(si)序堪輿(yu)》的(de)表章中 ，鄭重(zhong)地述說其師承關系，第一位恩師就是(shi)膠(jiao)(jiao)東人“游遁大儒”成(cheng)公(gong)(gong)興。此(ci)“膠(jiao)(jiao)東”，指自東漢章帝建初元年(nian)(nian)（公(gong)(gong)元76年(nian)(nian)）改(gai)郁秩(zhi)縣(xian)為(wei)膠(jiao)(jiao)東侯國(guo)(guo)，歷魏(wei)(wei)晉(jin)十六(liu)國(guo)(guo)，直(zhi)到北魏(wei)(wei)獻文帝皇興四(si)(si)年(nian)(nian)（470年(nian)(nian)），存(cun)在了(le)近(jin)四(si)(si)百年(nian)(nian)之(zhi)久的(de)“膠(jiao)(jiao)東縣(xian)”，其轄境是(shi)以今(jin)平度(du)城(cheng)為(wei)中心的(de)地區，面(mian)積(ji)約為(wei)今(jin)平度(du)市的(de)三分之(zhi)一。魏(wei)(wei)晉(jin)十六(liu)國(guo)(guo)和北魏(wei)(wei)前期(qi)著(zhu)名的(de)“膠(jiao)(jiao)東城(cheng)”也(ye)一直(zhi)設(she)在今(jin)平度(du)城(cheng)②。清(qing)道光(guang)二十六(liu)年(nian)(nian)重(zhong)修《平度(du)州志》，就是(shi)據上引《魏(wei)(wei)書(shu)·殷紹(shao)傳》中文字(zi)而將成(cheng)公(gong)(gong)興定為(wei)平度(du)的(de)歷史名人的(de)。

道光《平(ping)度州(zhou)志(zhi)》的(de)編纂者李圖先生(sheng)（字少伯(bo)，掖縣人(ren)），以學識淵(yuan)博著稱，他還考證成(cheng)(cheng)公興生(sheng)當十六國(guo)時期，從而糾正《萊州(zhou)府志(zhi)》“北魏(wei)人(ren)”之誤。可是(shi)《平(ping)度州(zhou)志(zhi)》對于《魏(wei)書·釋老志(zhi)》里記載成(cheng)(cheng)公興事跡(ji)更(geng)多更(geng)詳的(de)文(wen)字卻未(wei)采用。

人物形象

《釋老志(zhi)》稱：（寇謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)）服食(shi)餌藥，歷年無效(xiao)。幽(you)誠(cheng)上(shang)達，有仙人(ren)(ren)(ren)成公(gong)興(xing)(xing)(xing)(xing)(xing)(xing)，不(bu)知(zhi)(zhi)何(he)許人(ren)(ren)(ren)，至謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)從(cong)母家傭賃(lin)。謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)常覲其姨，見(jian)(jian)興(xing)(xing)(xing)(xing)(xing)(xing)形貌甚(shen)強(qiang)，力作(zuo)不(bu)倦。請回(hui)賃(lin)興(xing)(xing)(xing)(xing)(xing)(xing)代己使役。……謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)樹下坐(zuo)算(suan)，興(xing)(xing)(xing)(xing)(xing)(xing)懇發致勤(qin)，時(shi)來(lai)看(kan)(kan)算(suan)。謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂(wei)(wei)曰(yue)：“汝(ru)但力作(zuo)，何(he)為(wei)看(kan)(kan)此？”二三日(ri)后(hou)(hou)，復來(lai)看(kan)(kan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，如此不(bu)已。后(hou)(hou)謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)算(suan)“七曜”，有所(suo)不(bu)了(le)，惘然自(zi)(zi)失。興(xing)(xing)(xing)(xing)(xing)(xing)謂(wei)(wei)謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“先生何(he)為(wei)不(bu)懌？”謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“我學算(suan)累年，而(er)近算(suan)《周髀》不(bu)合，以(yi)此自(zi)(zi)愧。且非(fei)汝(ru)所(suo)知(zhi)(zhi)，何(he)勞(lao)問也(ye)！” 興(xing)(xing)(xing)(xing)(xing)(xing)曰(yue)：“先生試隨興(xing)(xing)(xing)(xing)(xing)(xing)語布之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”。俄(e)然便決。謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)嘆伏，不(bu)測興(xing)(xing)(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)淺深(shen)，請師(shi)事之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)(xing)(xing)(xing)固辭(ci)不(bu)肯，但求為(wei)謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弟子。未幾，謂(wei)(wei)謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“先生有意學道，豈能與興(xing)(xing)(xing)(xing)(xing)(xing)隱遁？”謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)欣(xin)然從(cong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)(xing)(xing)(xing)乃令(ling)謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)潔齋三日(ri)，共入(ru)華山。令(ling)謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)居一石(shi)室(shi)(shi)，自(zi)(zi)出(chu)采藥，還(huan)與謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)食(shi)藥，不(bu)復饑。乃將謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)入(ru)嵩(song)山。有三重石(shi)室(shi)(shi)，令(ling)謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)住第二室(shi)(shi)。歷年，興(xing)(xing)(xing)(xing)(xing)(xing)謂(wei)(wei)謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“興(xing)(xing)(xing)(xing)(xing)(xing)出(chu)后(hou)(hou)，當有人(ren)(ren)(ren)將藥來(lai)，得但食(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，莫為(wei)疑怪。”尋有人(ren)(ren)(ren)將藥而(er)至，皆是(shi)毒蟲臭惡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)物，謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大懼(ju)出(chu)走。興(xing)(xing)(xing)(xing)(xing)(xing)還(huan)問狀，謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)俱(ju)對，興(xing)(xing)(xing)(xing)(xing)(xing)嘆息曰(yue)：“先生未便得仙，政可為(wei)帝王師(shi)耳。”興(xing)(xing)(xing)(xing)(xing)(xing)事謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)七年，而(er)謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“興(xing)(xing)(xing)(xing)(xing)(xing)不(bu)得久留(liu)，明(ming)日(ri)中應去。興(xing)(xing)(xing)(xing)(xing)(xing)亡后(hou)(hou)，先生幸為(wei)沐浴，自(zi)(zi)當有人(ren)(ren)(ren)見(jian)(jian)迎(ying)”興(xing)(xing)(xing)(xing)(xing)(xing)乃入(ru)第三重室(shi)(shi)而(er)卒。謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)躬自(zi)(zi)沐浴。明(ming)日(ri)中，有叩石(shi)室(shi)(shi)者，謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)出(chu)視，見(jian)(jian)兩(liang)童子，一持(chi)法服，一持(chi)缽及錫杖(zhang)。謙(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)引入(ru)，至興(xing)(xing)(xing)(xing)(xing)(xing)尸所(suo)，興(xing)(xing)(xing)(xing)(xing)(xing)欻然而(er)起，著衣(yi)持(chi)缽，執(zhi)杖(zhang)而(er)去③。

看(kan)來(lai)，道光《平(ping)度州志(zhi)(zhi)》不取此《釋(shi)老志(zhi)(zhi)》之(zhi)文，當(dang)因修志(zhi)(zhi)者尊(zun)奉儒家正統(tong)觀念，排(pai)斥釋(shi)老之(zhi)學，尤(you)其此類神(shen)(shen)仙(xian)(xian)(xian)故事(shi)(shi)(shi)多涉虛幻，文中(zhong)又說成公(gong)興“不知何許(xu)人(ren)(ren)”，于(yu)是(shi)便(bian)被棄而不用了。其實(shi)，魏晉人(ren)(ren)的(de)(de)神(shen)(shen)仙(xian)(xian)(xian)鬼怪觀念，是(shi)和后世有(you)(you)別的(de)(de)，誠(cheng)如魯迅(xun)先生論(lun)《六(liu)朝之(zhi)鬼神(shen)(shen)志(zhi)(zhi)怪書(shu)(shu)》所言：“中(zhong)國本信巫(wu)，秦(qin)漢(han)以來(lai)，神(shen)(shen)仙(xian)(xian)(xian)之(zhi)說盛(sheng)行，漢(han)末又大(da)暢巫(wu)風，而鬼道愈熾(chi)；會小乘(cheng)佛教亦入中(zhong)土，漸見流傳。凡此，皆張(zhang)皇(huang)鬼神(shen)(shen)，稱道靈異，故自(zi)晉迄隋，特多鬼神(shen)(shen)志(zhi)(zhi)怪之(zhi)書(shu)(shu)。其書(shu)(shu)有(you)(you)出于(yu)文人(ren)(ren)者，有(you)(you)出于(yu)教徒(tu)者。文人(ren)(ren)之(zhi)作，雖非如釋(shi)道二家，意在自(zi)神(shen)(shen)其教，然(ran)亦非有(you)(you)意為(wei)小說，蓋當(dang)時以為(wei)幽明(ming)雖殊(shu)途，而人(ren)(ren)鬼乃(nai)皆實(shi)有(you)(you)，故其敘(xu)述異事(shi)(shi)(shi)，與記載人(ren)(ren)間常事(shi)(shi)(shi)，自(zi)視固無誠(cheng)妄之(zhi)別矣(yi)。”④有(you)(you)些史學家是(shi)很重視《魏書(shu)(shu)·釋(shi)老志(zhi)(zhi)》的(de)(de)，對(dui)所記神(shen)(shen)仙(xian)(xian)(xian)故事(shi)(shi)(shi)，并不簡(jian)單地視為(wei)荒(huang)誕，而是(shi)透過虛幻的(de)(de)表面，看(kan)到具有(you)(you)重要意義的(de)(de)實(shi)質。

清(qing)代(dai)乾嘉時期的史學巨(ju)匠(jiang)錢大昕(xin)在其名著《二(er)十二(er)史考異》中，對《魏書(shu)·釋老(lao)志》《仙人成(cheng)公興》條，就曾以(yi)《殷紹傳》釋成(cheng)公興的籍貫。而進一步地將上引《魏書(shu)》中的兩(liang)段文字聯系起來考證并(bing)闡發其重要價值的，則是二(er)十世紀的史學大師(shi)陳寅恪先(xian)生。

1950年，陳先(xian)生(sheng)發表了(le)名文《崔浩(hao)與寇(kou)謙之(zhi)》。文章(zhang)的(de)(de)前半即以論述寇(kou)謙之(zhi)為(wei)主(zhu)。寇(kou)謙之(zhi)是中國道教發展史上的(de)(de)一位(wei)非常重要的(de)(de)人物，成公興則對寇(kou)謙之(zhi)有過至關重要的(de)(de)影響。陳寅恪先(xian)生(sheng)先(xian)論證(zheng)了(le)寇(kou)謙之(zhi)的(de)(de)家世(shi)：寇(kou)氏(shi)原是漢中張(zhang)魯(lu)治下的(de)(de)大族(zu)，曹(cao)操(cao)平漢中，徙張(zhang)魯(lu)徒眾(zhong)于(yu)長安(an)及三輔地區。“寇(kou)氏(shi)為(wei)豪宗大族(zu)，故有被徙之(zhi)資格，以其為(wei)米賊(zei)馀黨(dang)，故其家世(shi)守(shou)天(tian)師道之(zhi)信仰。然(ran)則寇(kou)謙之(zhi)之(zhi)所以早修張(zhang)魯(lu)之(zhi)術(shu)，固非偶然(ran)也。”⑤

對于(yu)《釋老志(zhi)》中關于(yu)寇(kou)謙之(zhi)(zhi)(zhi)與成(cheng)公興的一段(duan)記載(zai)，陳寅恪先生(sheng)認為：“此節為吾(wu)國接受外(wai)(wai)來(lai)學說(shuo)及技術之(zhi)(zhi)(zhi)一重公案”。“吾(wu)國道(dao)教(jiao)(jiao)雖起(qi)初原為本(ben)土之(zhi)(zhi)(zhi)產(chan)物，而其(qi)后逐漸接受模襲(xi)外(wai)(wai)來(lai)輸入之(zhi)(zhi)(zhi)學說(shuo)技術，變易演進(jin)，遂成(cheng)為一龐(pang)大(da)復(fu)雜之(zhi)(zhi)(zhi)混合體。綜觀二千年來(lai)道(dao)教(jiao)(jiao)之(zhi)(zhi)(zhi)發展史(shi)，每一次之(zhi)(zhi)(zhi)改革，必(bi)受一種外(wai)(wai)來(lai)學說(shuo)之(zhi)(zhi)(zhi)激刺，而所(suo)受外(wai)(wai)來(lai)之(zhi)(zhi)(zhi)學說(shuo)，要以(yi)佛教(jiao)(jiao)為主。” “寇(kou)謙之(zhi)(zhi)(zhi)少修張(zhang)魯之(zhi)(zhi)(zhi)術，即其(qi)家世所(suo)傳之(zhi)(zhi)(zhi)舊道(dao)教(jiao)(jiao)。而服食(shi)餌(er)藥(yao)歷年無效，是其(qi)所(suo)傳之(zhi)(zhi)(zhi)舊醫藥(yao)生(sheng)理學有待于(yu)新學之(zhi)(zhi)(zhi)改進(jin)也。其(qi)學算累年而算《七(qi)曜》、《周髀》有所(suo)不合，是其(qi)舊傳之(zhi)(zhi)(zhi)天文算學亦有待于(yu)新學之(zhi)(zhi)(zhi)改進(jin)也。”

陳寅(yin)恪先生(sheng)稱“天(tian)(tian)算之(zhi)(zhi)學于道教(jiao)(jiao)至為(wei)(wei)重要(yao)”。通(tong)過旁(pang)征(zheng)博考，他認為(wei)(wei)魏晉以(yi)前的(de)《周(zhou)(zhou)髀(bi)》蓋天(tian)(tian)之(zhi)(zhi)術為(wei)(wei)舊術（按：《周(zhou)(zhou)髀(bi)》是(shi)(shi)中國古代的(de)天(tian)(tian)文歷(li)算著(zhu)作，主要(yao)內容是(shi)(shi)對古代宇宙天(tian)(tian)體論《蓋天(tian)(tian)說(shuo)》進行數學計(ji)算 ），聯系《殷(yin)紹傳(chuan)》所(suo)述，陳先生(sheng)認為(wei)(wei)成(cheng)公興與當(dang)時的(de)佛(fo)教(jiao)(jiao)徒有密切關系，他介紹的(de)向殷(yin)紹傳(chuan)授醫學、算學的(de)名師曇影、法(fa)穆(mu)以(yi)及“和公”，都(dou)是(shi)(shi)佛(fo)教(jiao)(jiao)徒，“寇謙之(zhi)(zhi)、殷(yin)紹從成(cheng)公興、曇影、法(fa)穆(mu)等受《周(zhou)(zhou)髀(bi)》算術，是(shi)(shi)從佛(fo)教(jiao)(jiao)受天(tian)(tian)竺輸(shu)入(ru)之(zhi)(zhi)‘新蓋天(tian)(tian)說(shuo)’”。寇謙之(zhi)(zhi)用(yong)其世代所(suo)傳(chuan)舊法(fa)累(lei)年算《七曜》、《周(zhou)(zhou)髀(bi)》不合 ，可(ke)是(shi)(shi)按照成(cheng)公興的(de)算法(fa)，卻“俄然便決”，竟(jing)使寇謙之(zhi)(zhi)大為(wei)(wei)嘆服 ，愿立即拜(bai)師。雖成(cheng)公興堅辭不肯，此(ci)后(hou)寇謙之(zhi)(zhi)卻隨成(cheng)公興入(ru)嵩山修(xiu)練，七年之(zhi)(zhi)后(hou)，成(cheng)公興仙去，寇謙之(zhi)(zhi)則運用(yong)他從成(cheng)公興那里(li)學到(dao)的(de)佛(fo)教(jiao)(jiao)受天(tian)(tian)竺輸(shu)入(ru)之(zhi)(zhi)“新蓋天(tian)(tian)說(shuo)”（另外還有佛(fo)教(jiao)(jiao)的(de)“律學”），成(cheng)功地對道教(jiao)(jiao)進行了(le)改革。

據《魏(wei)書·釋老志》：寇謙(qian)之(zhi)于北(bei)魏(wei)明元帝(di)神瑞二(er)年（公元415年）十(shi)月，自稱太(tai)(tai)上老君親(qin)臨嵩(song)(song)山，授給他(ta)真(zhen)經(jing)，令他(ta)“清整道(dao)(dao)(dao)教(jiao)，除去三張（指張陵、張衡、張魯(lu)）偽法(fa)(fa)、租(zu)米(mi)錢稅及男女合氣之(zhi)術(shu)。太(tai)(tai)常八年（423年），又稱有“牧土上師(shi)李譜文來(lai)臨嵩(song)(song)岳”教(jiao)道(dao)(dao)(dao)眾(zhong)“修身(shen)煉藥，學(xue)長生之(zhi)術(shu)”。寇謙(qian)之(zhi)成功(gong)地改造(zao)了舊的(de)(de)(de)道(dao)(dao)(dao)教(jiao) ，得到了北(bei)方(fang)士族領袖當時(shi)還深(shen)受(shou)北(bei)魏(wei)太(tai)(tai)武(wu)(wu)帝(di)崇信(xin)的(de)(de)(de)崔(cui)浩的(de)(de)(de)支持，進而(er)(er)(er)得到太(tai)(tai)武(wu)(wu)帝(di)的(de)(de)(de)賞識(shi)，太(tai)(tai)武(wu)(wu)帝(di)“崇奉天師(shi)，顯揚新法(fa)(fa)”，“建道(dao)(dao)(dao)壇，親(qin)受(shou)符錄”。以后(hou)的(de)(de)(de)北(bei)魏(wei)皇(huang)帝(di)皆例行(xing)不輟。總之(zhi)，寇謙(qian)之(zhi)是把原(yuan)始(shi)的(de)(de)(de)道(dao)(dao)(dao)教(jiao)改革成為具(ju)有完整的(de)(de)(de)教(jiao)義、教(jiao)規，從而(er)(er)(er)使道(dao)(dao)(dao)教(jiao)成為與勢力興(xing)盛的(de)(de)(de)佛教(jiao)并列的(de)(de)(de)一位(wei)關鍵人(ren)物⑥，而(er)(er)(er)膠東（今平度(du)）人(ren)成公興(xing)作(zuo)為寇謙(qian)之(zhi)實際上的(de)(de)(de)老師(shi)則長達(da)七年之(zhi)久，對于寇謙(qian)之(zhi)以后(hou)的(de)(de)(de)作(zuo)為和事業，影響至為重(zhong)大和深(shen)遠(yuan)。

陳寅恪先(xian)生認為《魏書》中有關(guan)成公(gong)興(xing)(xing)(xing)的兩段文字“其(qi)時間與空間二(er)者俱相適合，自(zi)不待言”。現試作具體推算：殷(yin)紹上《四序(xu)堪輿》為公(gong)元(yuan)458年(nian)(nian)(nian)（太安四年(nian)(nian)(nian)），他“以甲寅之(zhi)(zhi)年(nian)(nian)(nian)奉辭（曇(tan)）影等(deng)(deng)。自(zi)爾至今，四十五載”。則(ze)此(ci)甲寅當為北(bei)(bei)魏明元(yuan)帝(di)神(shen)瑞(rui)元(yuan)年(nian)(nian)(nian)，即公(gong)元(yuan)414年(nian)(nian)(nian)。殷(yin)紹師從曇(tan)影等(deng)(deng)四年(nian)(nian)(nian)，開(kai)始為410年(nian)(nian)(nian)，則(ze)他向成公(gong)興(xing)(xing)(xing)學《九章要術》和成公(gong)興(xing)(xing)(xing)“北(bei)(bei)還”，可(ke)假定為408年(nian)(nian)(nian)。再(zai)看寇(kou)謙之(zhi)(zhi)：他于415年(nian)(nian)(nian)（明元(yuan)帝(di)神(shen)瑞(rui)二(er)年(nian)(nian)(nian)）自(zi)稱遇(yu)(yu)太上老君，而(er)此(ci)前成公(gong)興(xing)(xing)(xing)“仙去(qu)”，“興(xing)(xing)(xing)事謙之(zhi)(zhi)七年(nian)(nian)(nian)”，則(ze)寇(kou)謙之(zhi)(zhi)初遇(yu)(yu)成公(gong)興(xing)(xing)(xing)，約在(zai)408年(nian)(nian)(nian)。于是，似可(ke)認為，成公(gong)興(xing)(xing)(xing)離開(kai)伊川，不久(jiu)便西去(qu)關(guan)中，遇(yu)(yu)到了寇(kou)謙之(zhi)(zhi) 。他真(zhen)正“稀(xi)在(zai)人間”是在(zai)七年(nian)(nian)(nian)之(zhi)(zhi)后，從嵩山(shan)“著衣(yi)持缽，執杖而(er)去(qu)”的。

假定(ding)公元408年(nian)(nian)時(shi)已被殷(yin)紹(shao)稱為(wei)(wei)“游遁(dun)大儒”而且(qie)被寇謙(qian)之(zhi)認為(wei)(wei)“力作甚強”的(de)(de)(de)成(cheng)公興(xing)(xing)，時(shi)為(wei)(wei)45歲(sui)（至(zhi)多不(bu)(bu)(bu)應(ying)超(chao)過(guo)(guo)50歲(sui)），其(qi)(qi)生年(nian)(nian)則約(yue)為(wei)(wei)363年(nian)(nian)。其(qi)(qi)時(shi)膠東(dong)處于前(qian)(qian)燕(yan)治(zhi)下，370年(nian)(nian)，前(qian)(qian)秦(qin)滅(mie)前(qian)(qian)燕(yan)，383年(nian)(nian)淝水(shui)之(zhi)戰(zhan)，前(qian)(qian)秦(qin)解體時(shi)，成(cheng)公興(xing)(xing)約(yue)為(wei)(wei)20歲(sui)。氐族(zu)苻氏的(de)(de)(de)前(qian)(qian)秦(qin)是十(shi)六國時(shi)期(qi)最強盛的(de)(de)(de)王朝，其(qi)(qi)版圖“東(dong)極滄海，西并(bing)龜茲，南苞襄陽(yang)，北(bei)盡沙漠”，一度出現了(le)(le)“兵強國富(fu)，垂及升(sheng)平”的(de)(de)(de)局(ju)面(mian)。成(cheng)公興(xing)(xing)的(de)(de)(de)青年(nian)(nian)時(shi)代是在(zai)(zai)前(qian)(qian)秦(qin)治(zhi)下度過(guo)(guo)的(de)(de)(de)，得以(yi)打下了(le)(le)堅實的(de)(de)(de)學問(wen)基礎。淝水(shui)之(zhi)戰(zhan)后，青州先(xian)為(wei)(wei)后燕(yan)（384——398）、繼為(wei)(wei)南燕(yan)（399——410）所有(you)，今膠東(dong)半島(dao)地區，并(bing)未遭受大的(de)(de)(de)社會變亂(luan)。而自(zi)劉裕滅(mie)南燕(yan)，青州歸屬江南后，青州則陷(xian)入(ru)了(le)(le)嚴重的(de)(de)(de)戰(zhan)亂(luan)之(zhi)中。淝水(shui)之(zhi)戰(zhan)后，羌族(zu)姚氏在(zai)(zai)關中建立(li)的(de)(de)(de)后秦(qin)，經濟(ji)和文化都較周邊政權為(wei)(wei)好，成(cheng)公興(xing)(xing)中年(nian)(nian)時(shi)期(qi)離開戰(zhan)亂(luan)不(bu)(bu)(bu)已的(de)(de)(de)家鄉，到了(le)(le)后秦(qin)治(zhi)下的(de)(de)(de)嵩洛和三輔(fu)一帶，避世而不(bu)(bu)(bu)忘授業。他的(de)(de)(de)學問(wen)既有(you)深厚(hou)的(de)(de)(de)儒家根基，又有(you)豐富(fu)的(de)(de)(de)釋老內容，尤其(qi)(qi)在(zai)(zai)天文歷算和醫藥方面(mian)，他掌握了(le)(le)外(wai)來佛(fo)教在(zai)(zai)這些學科(ke)中的(de)(de)(de)先(xian)進知識和技(ji)術，并(bing)通過(guo)(guo)他的(de)(de)(de)弟子殷(yin)紹(shao)和寇謙(qian)之(zhi)，用于實踐(jian)，得以(yi)發揚而光大之(zhi)。

今天，撇開釋老神仙之(zhi)說不論，我們對于成公興的真實面目(mu)已經有了(le)具體的了(le)解，歷史文化名人之(zhi)稱，他應該是當之(zhi)無愧(kui)的。 注： ①《魏書》卷九十一(yi)。 ②參見(jian)《魏書·地(di)形志》和譚其(qi)驤先生主編的《中國(guo)歷史地(di)圖集》。 ③《魏書》卷一(yi)一(yi)四。 ④魯迅：《中國(guo)小說史略(lve)》。 ⑤本(ben)文以(yi)下所引陳(chen)寅恪先生文，皆出自《金明鈸叢稿初(chu)編·崔浩(hao)與寇(kou)謙(qian)之(zhi)》。 ⑥參見(jian)葛兆光《中國(guo)思想史》第一(yi)卷第三(san)編第三(san)節(jie)《清整道教》。