張(zhang)志(zhi)(zhi)純(1220—1316),字(zi)布山,號(hao)(hao)天倪子(zi)。泰安(an)埠上(shang)保(今肥城市安(an)駕莊鎮(zhen)張(zhang)家安(an)村)人。幼年聰慧,宿(su)有道緣。六歲能通(tong)五(wu)經,十二(er)歲即(ji)入玄門,居岱麓會真(zhen)(zhen)宮(gong)(原為(wei)奉高宮(gong),宋真(zhen)(zhen)宗東(dong)封駐蹕于此,改(gai)額會真(zhen)(zhen)宮(gong)。其(qi)遺址在今泰安(an)軍分區宿(su)舍(she)院內),事師(shi)(shi)崔(cui)道演。崔(cui)道演,字(zi)元甫,號(hao)(hao)真(zhen)(zhen)靜,以(yi)醫術(shu)(shu)聞名于世,是全真(zhen)(zhen)創(chuang)教祖師(shi)(shi)王(wang)重(zhong)陽的再傳弟(di)(di)子(zi),事師(shi)(shi)長生真(zhen)(zhen)人劉處(chu)玄。據此,則(ze)張(zhang)志(zhi)(zhi)純為(wei)全真(zhen)(zhen)隨山派再傳弟(di)(di)子(zi)。志(zhi)(zhi)純秉(bing)承師(shi)(shi)學,“其(qi)學也(ye)(ye)老莊,其(qi)志(zhi)(zhi)也(ye)(ye)歧軒(xuan)”(元·杜仁杰(jie)語(yu)),以(yi)老莊之(zhi)道修真(zhen)(zhen)養(yang)性,以(yi)歧黃之(zhi)術(shu)(shu)濟世救民,過著“赤松宗世遠(yuan),岳地作神仙”(元·王(wang)奕(yi)斐贊張(zhang)志(zhi)(zhi)純詩句)的隱逸生活。明(ming)人蕭(xiao)協中《張(zhang)志(zhi)(zhi)純》詩曰:
桃花(hua)源水(shui)武陵(ling)同,中有仙翁(weng)御閬風。
微露天倪窺妙道,至今(jin)人指會真宮(gong)。
當時,元世祖忽必(bi)烈聞(wen)其名,屢(lv)召而問道。志純原名志偉,帝(di)將之改為“志純”,賜號(hao)“崇真保德大師”,授紫(zi)服,令其住持岱廟(miao)。
張(zhang)(zhang)志純(chun)(chun)喜與文(wen)人名士游,好(hao)詩詞。當時的名士元(yuan)好(hao)問、徐(xu)世(shi)隆(long)、杜仁(ren)杰、王奕等多與他贈詩唱和,交誼甚(shen)厚,元(yuan)好(hao)問《送天倪(ni)子歸布山(shan)(shan)(shan)》流露出(chu)“擬與高人參藥鏡”之(zhi)意,徐(xu)世(shi)隆(long)《紀夢》、《送天倪(ni)子還泰(tai)(tai)山(shan)(shan)(shan)》則稱(cheng)贊張(zhang)(zhang)志純(chun)(chun)“骨強清似鶴,步(bu)健老(lao)猶(you)龍”、“九十行年發未華,道人風(feng)骨飽煙(yan)霞。”“隱居(ju)自(zi)愛陶宏景,莫作(zuo)(zuo)山(shan)(shan)(shan)中宰相夸。”張(zhang)(zhang)志純(chun)(chun)本人也有《題桃花峪(yu)》、《泰(tai)(tai)山(shan)(shan)(shan)喜雨(yu)》等詩作(zuo)(zuo)傳世(shi)。張(zhang)(zhang)志純(chun)(chun)九十余歲坐化升仙(xian)。羽化之(zhi)際,預言歸期,頌偈而(er)逝。偈曰(yue):“脫下娘生皮袋,此際樂然輕快。百尺(chi)竿(gan)頭進步(bu),蓬元(yuan)洞府(fu)去來(lai)。前(qian)世(shi)宿德醫僧,今作(zuo)(zuo)道門小才。”
張志(zhi)(zhi)純“形雖羸,于道(dao)則(ze)肥(fei);性(xing)雖介,于物則(ze)齊。具(ju)墨(mo)儒之體用,見天(tian)地之端倪”(徐世隆題其(qi)小影)。其(qi)“具(ju)墨(mo)儒之體用”,致使(shi)“形羸”“道(dao)肥(fei)”之舉,在(zai)于嘔心瀝血修葺(qi)泰山廟(miao)觀。金末(mo)元(yuan)(yuan)初,泰山廟(miao)宇(yu),百廢待興。張志(zhi)(zhi)純承元(yuan)(yuan)世祖之命,歷時(shi)三(san)十余(yu)年(nian),悉皆修復。據《岱史》記載,張志(zhi)(zhi)純“重建(jian)岱岳(yue),升元(yuan)(yuan)及(ji)上(shang)(shang)岳(yue)廟(miao)”。晚(wan)年(nian)上(shang)(shang)書皇帝重修蒿(hao)里山神祠,獲準后(hou)未竣即仙脫(tuo)。全真十八宗師之一宋(song)德方(fang)之弟子祁志(zhi)(zhi)誠后(hou)繼(ji)修竣。張志(zhi)(zhi)純數十年(nian),整修泰山廟(miao)觀二十余(yu)處。最(zui)為(wei)艱巨而又(you)名垂青史者(zhe),當為(wei)創(chuang)建(jian)南天(tian)門。
“ 天(tian)(tian)門(men)一(yi)長嘯,萬里清風來(lai)。”唐朝詩人李(li)白放歌南天(tian)(tian)門(men)。在泰(tai)山(shan)十八(ba)盤(pan)的(de)盡頭、飛龍巖與翔鳳嶺(ling)之間雙峰夾(jia)峙的(de)低坳處(chu),南天(tian)(tian)門(men)巍然屹立,由下仰視(shi),猶如天(tian)(tian)上宮闕。古往今來(lai),千載之下,游客至此無不極目四望(wang),駐足流連。凡是(shi)登過泰(tai)山(shan)的(de)人,都有(you)這(zhe)樣一(yi)種(zhong)體會(hui),當(dang)你艱難(nan)地登上十八(ba)盤(pan)遙望(wang)南天(tian)(tian)門(men)時,那種(zhong)喜(xi)悅與贊嘆(tan)真是(shi)很難(nan)用語言來(lai)形容。南天(tian)(tian)門(men)仿(fang)佛(fo)是(shi)一(yi)道通天(tian)(tian)的(de)大門(men),又(you)(you)仿(fang)佛(fo)是(shi)一(yi)座天(tian)(tian)上的(de)宮闕。那么(me),南天(tian)(tian)門(men)是(shi)何時所建,創建者又(you)(you)是(shi)誰呢?
這一(yi)巧奪天工、美(mei)輪美(mei)奐的(de)(de)建(jian)筑(zhu)(zhu)——南(nan)天門為的(de)(de)創建(jian)者(zhe)就是(shi)泰安(an)道(dao)(dao)士張(zhang)(zhang)志(zhi)(zhi)純。學者(zhe)王克煜介紹說(shuo),張(zhang)(zhang)志(zhi)(zhi)純6歲誦經(jing),12歲入道(dao)(dao),居岱麓會真(zhen)宮,其(qi)師崔道(dao)(dao)演,是(shi)王重陽再傳弟(di)子。張(zhang)(zhang)志(zhi)(zhi)純道(dao)(dao)行(xing)超群,曾任東岳廟住(zhu)持,元(yuan)(yuan)世(shi)祖忽必烈賜(si)號(hao)“崇真(zhen)保德大師”“天倪”,授紫服。元(yuan)(yuan)初王奕斐在贈張(zhang)(zhang)志(zhi)(zhi)純的(de)(de)詩(shi)中,贊譽其(qi)“赤松宗(zong)世(shi)遠,岳地(di)作神仙”。張(zhang)(zhang)志(zhi)(zhi)純是(shi)金(jin)元(yuan)(yuan)之際全真(zhen)道(dao)(dao)士,元(yuan)(yuan)初泰山(shan)建(jian)筑(zhu)(zhu)恢復重建(jian)和拓展(zhan)的(de)(de)主(zhu)持者(zhe)。三四十年間致力于泰山(shan)上下(xia)十數(shu)座建(jian)筑(zhu)(zhu)群的(de)(de)建(jian)設,為泰山(shan)立下(xia)了(le)不(bu)朽功業。他的(de)(de)生平事(shi)跡,是(shi)泰山(shan)文化(hua)(hua)的(de)(de)一(yi)部(bu)分,也是(shi)研究(jiu)金(jin)元(yuan)(yuan)宗(zong)教文化(hua)(hua)、建(jian)筑(zhu)(zhu)文化(hua)(hua)的(de)(de)重要篇章。他的(de)(de)名(ming)字留在元(yuan)(yuan)朝的(de)(de)數(shu)十碑刻中,如今(jin)依(yi)然被家鄉(xiang)的(de)(de)人(ren)們銘記崇拜。
張(zhang)志(zhi)純(chun)是(shi)王(wang)重陽的再傳弟子(zi),金代末(mo)年,全真教在山(shan)東興起(qi),創始人王(wang)重陽及其(qi)弟子(zi)紛紛來到泰山(shan),或潛(qian)心修煉,或傳經布道(dao)。張(zhang)志(zhi)純(chun)原名張(zhang)志(zhi)偉,是(shi)肥城市(shi)安駕(jia)莊鎮(zhen)張(zhang)家安村人,12歲出家,入五峰山(shan)拜(bai)崔真人入全真教。崇尚道(dao)教的元世祖忽必烈幾(ji)次(ci)召見,與他相談甚歡,于是(shi)下詔將“志(zhi)偉”改為“志(zhi)純(chun)”,授予紫服,住持岱(dai)廟,同(tong)時兼(jian)管泰安道(dao)教事(shi)宜。
當(dang)時的(de)(de)(de)泰(tai)山(shan)因多(duo)年(nian)戰亂,一部分道觀(guan)廟宇(yu)(yu)毀(hui)于戰火之(zhi)中。張(zhang)(zhang)(zhang)志(zhi)(zhi)純(chun)以(yi)(yi)重(zhong)(zhong)(zhong)振道教在泰(tai)山(shan)的(de)(de)(de)聲威為己任,開始了(le)(le)漫長而(er)又(you)艱(jian)苦的(de)(de)(de)修(xiu)(xiu)(xiu)復歷程。據《岱(dai)(dai)史(shi)》記載,張(zhang)(zhang)(zhang)志(zhi)(zhi)純(chun)“先(xian)后(hou)重(zhong)(zhong)(zhong)修(xiu)(xiu)(xiu)玉女(nv)祠,創建(jian)(jian)南天(tian)(tian)門(men)(men)(men)及(ji)岱(dai)(dai)頂東岳廟,岱(dai)(dai)下則重(zhong)(zhong)(zhong)修(xiu)(xiu)(xiu)岱(dai)(dai)岳觀(guan)、會真宮、朝元觀(guan)等。中統四年(nian)重(zhong)(zhong)(zhong)修(xiu)(xiu)(xiu)岱(dai)(dai)廟,重(zhong)(zhong)(zhong)建(jian)(jian)仁安殿,至元二十一年(nian)重(zhong)(zhong)(zhong)修(xiu)(xiu)(xiu)蒿里(li)山(shan)神祠一百二十楹。”而(er)這其中最為艱(jian)巨(ju)而(er)又(you)名垂青史(shi)的(de)(de)(de)就(jiu)是(shi)修(xiu)(xiu)(xiu)建(jian)(jian)泰(tai)山(shan)南天(tian)(tian)門(men)(men)(men)。南天(tian)(tian)門(men)(men)(men)古稱(cheng)“天(tian)(tian)門(men)(men)(men)關”,山(shan)高(gao)路遠,地(di)勢(shi)險峻,需(xu)借助繩索才得以(yi)(yi)攀登。要在此修(xiu)(xiu)(xiu)建(jian)(jian)一座城(cheng)樓式建(jian)(jian)筑,工程之(zhi)艱(jian)巨(ju)可(ke)想而(er)知(zhi)。作(zuo)為南天(tian)(tian)門(men)(men)(men)的(de)(de)(de)設計者和(he)監修(xiu)(xiu)(xiu)者,張(zhang)(zhang)(zhang)志(zhi)(zhi)純(chun)硬是(shi)用3年(nian)時間(jian)于公(gong)元1264年(nian)完成(cheng)了(le)(le)這一壯舉。現在的(de)(de)(de)南天(tian)(tian)門(men)(men)(men)為清(qing)代重(zhong)(zhong)(zhong)建(jian)(jian),但(dan)仍(reng)保持了(le)(le)元代的(de)(de)(de)風格。 這組古建(jian)(jian)筑是(shi)張(zhang)(zhang)(zhang)志(zhi)(zhi)純(chun)創建(jian)(jian)的(de)(de)(de)眾多(duo)廟宇(yu)(yu)的(de)(de)(de)代表(biao)(biao)作(zuo)。張(zhang)(zhang)(zhang)志(zhi)(zhi)純(chun)在30多(duo)年(nian)的(de)(de)(de)時間(jian)里(li),整修(xiu)(xiu)(xiu)泰(tai)山(shan)廟觀(guan)20余處,可(ke)謂功德無量。而(er)令人遺憾(han)的(de)(de)(de)是(shi),工程尚(shang)未完工,張(zhang)(zhang)(zhang)志(zhi)(zhi)純(chun)便以(yi)(yi)96歲(sui)高(gao)齡(ling)羽化升(sheng)仙了(le)(le)。為紀念這位了(le)(le)不(bu)起的(de)(de)(de)先(xian)人,肥城(cheng)安駕莊的(de)(de)(de)村(cun)民們恢復了(le)(le)張(zhang)(zhang)(zhang)志(zhi)(zhi)純(chun)顛仙祠的(de)(de)(de)原貌,繪制了(le)(le)相關的(de)(de)(de)壁畫,并重(zhong)(zhong)(zhong)修(xiu)(xiu)(xiu)了(le)(le)張(zhang)(zhang)(zhang)氏祠堂和(he)張(zhang)(zhang)(zhang)志(zhi)(zhi)純(chun)墓,以(yi)(yi)表(biao)(biao)達(da)對這位泰(tai)山(shan)道士的(de)(de)(de)崇敬之(zhi)情。
元中統三年(1262),張志(zhi)純被授為東岳(yue)提點監(jian)修官兼(jian)東平路道教(jiao)都(dou)提點。應(ying)東平路總(zong)管嚴忠范之(zhi)(zhi)請,籌劃監(jian)修南天(tian)(tian)(tian)門(men)。南天(tian)(tian)(tian)門(men)地(di)勢險峻(jun),幾乎(hu)高(gao)不(bu)(bu)可攀。漢代馬第伯(bo)《封禪儀記》曰:“俯視(shi)溪谷(gu)碌碌,不(bu)(bu)可見(jian)丈尺,遂至天(tian)(tian)(tian)門(men)之(zhi)(zhi)下,仰視(shi)天(tian)(tian)(tian)門(men)窔遼,如(ru)(ru)(ru)從(cong)穴中視(shi)天(tian)(tian)(tian)。直(zhi)上(shang)(shang)(shang)七(qi)里,賴其羊腸逶迤,名(ming)曰環道,往(wang)往(wang)有絙索,可得(de)而(er)(er)(er)登也(ye)。兩從(cong)者扶挾,前人相牽,后(hou)人見(jian)前人履底,前人見(jian)后(hou)人頂,如(ru)(ru)(ru)畫(hua)重累人矣。所(suo)謂磨胸、捏石,捫天(tian)(tian)(tian)之(zhi)(zhi)難也(ye)。”徒身尚(shang)且(qie)如(ru)(ru)(ru)此(ci),工(gong)匠肩石抬(tai)木(mu),其工(gong)程之(zhi)(zhi)艱(jian)巨可想而(er)(er)(er)知。無怪乎(hu),杜仁杰《天(tian)(tian)(tian)門(men)銘(ming)(ming)》言:“元氣裂,兩儀具,五(wu)岳(yue)峙,真形(xing)露。惟岱(dai)宗,儼其踞,仰彌高(gao),屹天(tian)(tian)(tian)柱(zhu)。浩千劫,窒來去,誰為鑿,起天(tian)(tian)(tian)慮(lv)。匪斤斧,乃祝祖,一竅(qiao)開,達(da)底處。”不(bu)(bu)是“斤斧”所(suo)鑿,而(er)(er)(er)是“天(tian)(tian)(tian)慮(lv)”、“祝祖”而(er)(er)(er)成。天(tian)(tian)(tian)門(men)開通之(zhi)(zhi)后(hou),“ 踖此(ci)往(wang),嘉(jia)無數。無懷(huai)下,兵刑措(cuo),七(qi)十君(jun),接鑾輅(lu)。”然而(er)(er)(er)后(hou)世(shi)“圣道熄(xi),彝(yi)倫斁,揖讓(rang)歇,篡奪屢。忽焉闔,梗無路。象緯(wei)森,敕訶護,朝百(bai)靈,由茲戶。金璀璨,朱間布,九虎蹲,萬夫(fu)怖。”因為后(hou)世(shi)君(jun)王(wang)不(bu)(bu)再稟行(xing)三皇五(wu)帝(di)(di)之(zhi)(zhi)圣道,故而(er)(er)(er)天(tian)(tian)(tian)門(men)“忽焉闔”。作(zuo)者憂國憂民(min),發出(chu)了“辟何時,坦如(ru)(ru)(ru)故”的(de)吶喊。上(shang)(shang)(shang)天(tian)(tian)(tian)明示(shi),只有“豁蒙(meng)蔽,泄(xie)塵霧,刮政(zheng)疵(ci),剔民(min)蠹(du)”,達(da)到(dao)“上(shang)(shang)(shang)得(de)情,下安作(zuo),額血(xue)殫,帝(di)(di)聰悟(wu)”,天(tian)(tian)(tian)門(men)才能再開。張志(zhi)純于天(tian)(tian)(tian)門(men)經構室宇,歷時近(jin)三年乃成,杜仁杰于是乎(hu)銘(ming)(ming)之(zhi)(zhi)。銘(ming)(ming)文最后(hou)透(tou)露出(chu)創(chuang)建初衷:“刻我銘(ming)(ming),期孔固,垂萬世(shi),正王(wang)度”,闡發出(chu)“神道設(she)教(jiao)”的(de)深意。
張志純(chun)修建廟宇而(er)(er)闡揚道教,“若夫師之(zhi)(zhi)寢處衣(yi)食,與(yu)役夫等。是以人忘其死而(er)(er)成師之(zhi)(zhi)志,雖國朝(chao)為之(zhi)(zhi),亦(yi)(yi)不(bu)能齊一如(ru)此”。杜仁杰撰《泰安阜上張氏先塋記》亦(yi)(yi)云(yun):每次工程完工,接受朝(chao)廷賜號和任命之(zhi)(zhi)后(hou),他總是“慨然拂衣(yi),復還布(bu)山之(zhi)(zhi)舊(jiu)隱”。其性情(qing)之(zhi)(zhi)淡泊(bo)高遠可見一斑(ban)。
南(nan)天(tian)(tian)門于元中(zhong)統五(wu)年(1264)竣(jun)工之(zhi)后,明清(qing)(qing)多次重修。今(jin)之(zhi)南(nan)天(tian)(tian)門保持(chi)清(qing)(qing)代風格,分上(shang)下(xia)兩層(ceng)。下(xia)層(ceng)為(wei)拱(gong)形門洞(dong),條(tiao)石壘砌,券石起拱(gong),頂(ding)鋪條(tiao)石,四周冰(bing)盤(pan)式出檐(yan)。上(shang)鑲貼(tie)金石額(e)書“南(nan)天(tian)(tian)門”三個大字。上(shang)層(ceng)建摩(mo)(mo)空(kong)閣,面闊三間,二柱五(wu)檁五(wu)架梁,重梁起架,黃琉璃瓦卷棚重檐(yan)歇山頂(ding)。南(nan)向正門開(kai)拱(gong)形門,兩次間各開(kai)一窗。門上(shang)石額(e)題“摩(mo)(mo)空(kong)閣”。
南天(tian)門北面,宋真(zhen)宗(zong)時(shi)建(jian)三(san)(san)靈候祠,《通志》稱:“周(zhou)諫官唐(tang)宸、葛(ge)雍、周(zhou)武也。宋真(zhen)宗(zong)東封(feng)泰山見(jian)三(san)(san)神人于天(tian)門,因加封(feng)建(jian)祀(si)”。元代已圯,后建(jian)關(guan)帝(di)廟(miao)。今關(guan)帝(di)廟(miao)三(san)(san)間(jian)(jian),四柱五架梁(liang)七檁前后廊式,重梁(liang)起架,五脊(ji)硬(ying)山頂。前廊內有(you)(you)關(guan)帝(di)像(xiang)贊碑,像(xiang)陰線刻。南天(tian)門和(he)關(guan)帝(di)廟(miao)中間(jian)(jian)兩側(ce),有(you)(you)東西配殿(dian)各(ge)三(san)(san)間(jian)(jian)。南天(tian)門下側(ce)有(you)(you)石棚,內壁(bi)鑲(xiang)南天(tian)門創建(jian)碑。元正統五年正月,杜仁杰(jie)撰文(wen),東平路總管嚴忠范書丹,泰安州刺史張汝霖勒(le)石,淵靜大(da)師岱廟(miao)觀主(zhu)劉德(de)源,昭真(zhen)觀主(zhu)翟慶真(zhen)同立。
建成之后的(de)(de)(de)(de)南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)門(men)(men)成為(wei)泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)、泰(tai)(tai)(tai)(tai)(tai)城“三重(zhong)空(kong)間(jian)、一(yi)條軸線”整體格(ge)(ge)局中最(zui)(zui)重(zhong)要的(de)(de)(de)(de)景(jing)點之一(yi)。歷史上,泰(tai)(tai)(tai)(tai)(tai)城“三重(zhong)空(kong)間(jian)”是指陰司(si)(si)、人(ren)間(jian)、天(tian)(tian)(tian)(tian)(tian)庭。泰(tai)(tai)(tai)(tai)(tai)城奈(nai)河以(yi)西以(yi)南(nan)(nan),以(yi)奈(nai)河橋和蒿(hao)里(li)山(shan)(shan)為(wei)主(zhu),屬于陰司(si)(si)地(di)獄(yu)。中國傳統(tong)的(de)(de)(de)(de)地(di)府有(you)兩(liang)處,一(yi)是泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)前的(de)(de)(de)(de)蒿(hao)里(li)山(shan)(shan),再就是四川的(de)(de)(de)(de)酆都。古人(ren)認為(wei),蒿(hao)里(li)山(shan)(shan)是人(ren)死(si)后鬼(gui)魂歸宿的(de)(de)(de)(de)地(di)方。早在漢(han)朝時(shi),就有(you)“泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)主(zhu)生死(si)”、“人(ren)死(si)為(wei)鬼(gui),魂歸泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)”之說。泰(tai)(tai)(tai)(tai)(tai)城(包括(kuo)原奉高)東半部至(zhi)岱(dai)(dai)麓(lu)屬于繁華熱鬧的(de)(de)(de)(de)“人(ren)間(jian)”。整個泰(tai)(tai)(tai)(tai)(tai)城建筑,以(yi)通(tong)天(tian)(tian)(tian)(tian)(tian)街、岱(dai)(dai)廟、岱(dai)(dai)宗坊為(wei)中軸,左右(you)對稱,布局嚴(yan)整。自(zi)岱(dai)(dai)宗坊至(zhi)一(yi)天(tian)(tian)(tian)(tian)(tian)門(men)(men),便(bian)(bian)由(you)“人(ren)間(jian)”開始“登(deng)天(tian)(tian)(tian)(tian)(tian)”,攀登(deng)六千余級(ji)臺階,經中天(tian)(tian)(tian)(tian)(tian)門(men)(men),至(zhi)南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)門(men)(men)便(bian)(bian)到(dao)了(le)“天(tian)(tian)(tian)(tian)(tian)庭”。泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)以(yi)“朝天(tian)(tian)(tian)(tian)(tian)”為(wei)中心(xin)的(de)(de)(de)(de)整體構思中,有(you)一(yi)條中軸線,即(ji)泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)東路(lu)(古代(dai)“中路(lu)”)景(jing)觀,這(zhe)是泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)的(de)(de)(de)(de)核(he)心(xin)。這(zhe)種格(ge)(ge)局是由(you)歷代(dai)帝(di)王封禪、祭(ji)(ji)祀泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)而(er)形成的(de)(de)(de)(de)。帝(di)王來泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)封禪、祭(ji)(ji)祀,多循(xun)東路(lu)而(er)登(deng)山(shan)(shan)。一(yi)般是跨越大汶河,進入泰(tai)(tai)(tai)(tai)(tai)安(an)城南(nan)(nan)關(guan),穿過“通(tong)天(tian)(tian)(tian)(tian)(tian)”街,至(zhi)紅門(men)(men)下,更衣(yi)登(deng)山(shan)(shan)。經由(you)“一(yi)天(tian)(tian)(tian)(tian)(tian)門(men)(men)”、“中天(tian)(tian)(tian)(tian)(tian)門(men)(men)”直達“南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)門(men)(men)”,再經碧霞祠(ci),登(deng)臨玉(yu)皇(huang)頂,祭(ji)(ji)祀禮拜仰答神(shen)庥(xiu)。而(er)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)最(zui)(zui)后一(yi)道關(guan)隘,攀上“緊十(shi)八,慢十(shi)八,不緊不慢又十(shi)八”的(de)(de)(de)(de)素有(you)“天(tian)(tian)(tian)(tian)(tian)門(men)(men)云梯”之稱的(de)(de)(de)(de)十(shi)八盤,步(bu)入南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)門(men)(men)便(bian)(bian)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)(tai)(tai)(tai)山(shan)(shan)自(zi)然景(jing)觀與(yu)人(ren)文(wen)景(jing)觀的(de)(de)(de)(de)絕妙結合,其蘊含的(de)(de)(de)(de)“天(tian)(tian)(tian)(tian)(tian)人(ren)合一(yi)”的(de)(de)(de)(de)精神(shen),與(yu)帝(di)王封禪祭(ji)(ji)祀泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan),溝通(tong)天(tian)(tian)(tian)(tian)(tian)地(di),宣(xuan)示(shi)受命于天(tian)(tian)(tian)(tian)(tian)、國泰(tai)(tai)(tai)(tai)(tai)民安(an)的(de)(de)(de)(de)政教使命相(xiang)契合,也與(yu)黎(li)民百姓拜廟求神(shen),虔敬元君、祈求濟苦救難、庇佑蒼生的(de)(de)(de)(de)心(xin)靈訴求相(xiang)輔(fu)承。
南天(tian)(tian)門(men)(men)建成(cheng)后,泰(tai)山道教(jiao)得(de)到了進一(yi)步(bu)的發展(zhan)。張(zhang)志純從此(ci)便與(yu)南天(tian)(tian)門(men)(men)緊緊的聯(lian)系(xi)在一(yi)起(qi)。每當我們登臨南天(tian)(tian)門(men)(men),置身(shen)“門(men)(men)辟九霄仰(yang)步(bu)三(san)天(tian)(tian)勝(sheng)跡(ji),階重萬級俯臨千嶂奇觀”(南天(tian)(tian)門(men)(men)對聯(lian))的時候(hou),就(jiu)不(bu)(bu)由得(de)憶(yi)起(qi)張(zhang)志純:“如吾師(shi)者,退然(ran)才中人,癯(qu)瘁若(ruo)不(bu)(bu)能(neng)勝(sheng)衣,然(ran)問無不(bu)(bu)知(zhi),叩無不(bu)(bu)應,若(ruo)乃芥(jie)納須彌,囊括宇(yu)宙,不(bu)(bu)足喻其胸(xiong)次(ci)橫(heng)闊之萬一(yi)。乃以區(qu)區(qu)土(tu)木之功(gong)相溷,向(xiang)其不(bu)(bu)知(zhi)師(shi)之甚耶(ye)?”(杜仁(ren)杰《泰(tai)安阜上張(zhang)氏(shi)先塋(ying)記》)信哉(zai),斯(si)言!