芒果视频

人物簡介

成(cheng)公興（姓成(cheng)公，名興）的歷(li)史資料，見于(yu)《魏(wei)(wei)書(shu)·藝(yi)術傳·殷(yin)紹傳》和《魏(wei)(wei)書(shu)·釋老(lao)志》。《魏(wei)(wei)書(shu)》是二(er)十四史之一，北齊初(chu)年魏(wei)(wei)收撰。

《殷紹傳(chuan)》稱：殷紹，長樂(le)人也(ye)。好陰陽(yang)術數，達九(jiu)章、七曜。世祖時(shi)(shi)為(wei)算生博(bo)士，給事東宮西(xi)曹，以(yi)(yi)藝術為(wei)恭宗(zong)所(suo)知。太安四(si)年夏，上《四(si)序堪輿(yu)》，表曰：“臣以(yi)(yi)姚氏之(zhi)世，行學(xue)伊川，時(shi)(shi)遇游遁大(da)儒成公興，從求《九(jiu)章要(yao)術》。興字廣明，自(zi)云膠東人也(ye)。興將(jiang)臣南(nan)到陽(yang)翟九(jiu)崖巖沙門釋曇影(ying)間。興即北還，臣獨(du)留住，依(yi)止(zhi)影(ying)所(suo)，求請(qing)《九(jiu)章》。影(ying)復將(jiang)臣向長廣東山見道人法穆(mu)(mu)。法穆(mu)(mu)時(shi)(shi)共影(ying)為(wei)臣開述《九(jiu)章》數家雜要(yao)，披釋章次意況大(da)旨……。練精銳(rui)思(si)，蘊習四(si)年，從穆(mu)(mu)所(suo)聞，粗(cu)皆(jie)仿佛(fo)。……以(yi)(yi)甲寅之(zhi)年，奉辭影(ying)等。自(zi)爾至今(jin)(jin)，四(si)十五載(zai)。歷觀(guan)時(shi)(shi)俗堪輿(yu)八(ba)會，經世已久，傳(chuan)寫(xie)謬誤。……今(jin)(jin)依(yi)先撰(zhuan)錄奏(zou)，謹以(yi)(yi)上聞。”其《四(si)序堪輿(yu)》，遂(sui)大(da)行于世①。

按(an)：此《藝術傳》的(de)(de)“藝術”，泛(fan)指術數(shu)、方(fang)伎和各種技藝，如(ru)唐章懷(huai)太子李賢注《后漢書》所說：“藝謂書、數(shu)、射、御，術謂醫、法、卜、筮。”殷(yin)紹(shao)(shao)是(shi)(shi)北魏初年(nian)(nian)的(de)(de)方(fang)術大家，受(shou)到北魏太武(wu)帝（世(shi)祖(zu)）拓跋燾(dao)及其太子拓跋晃（未即帝位先死，追(zhui)尊為恭宗(zong)景穆帝）的(de)(de)重(zhong)(zhong)用(yong)。文(wen)成帝拓跋浚太安四年(nian)(nian)（公(gong)元458年(nian)(nian)），他在進呈《四序(xu)堪(kan)輿》的(de)(de)表章中 ，鄭重(zhong)(zhong)地(di)述(shu)說其師承關系，第(di)一位恩師就(jiu)是(shi)(shi)膠東(dong)(dong)人“游遁大儒”成公(gong)興(xing)。此“膠東(dong)(dong)”，指自東(dong)(dong)漢章帝建(jian)初元年(nian)(nian)（公(gong)元76年(nian)(nian)）改郁(yu)秩縣為膠東(dong)(dong)侯國(guo)，歷魏晉十六(liu)(liu)國(guo)，直到北魏獻文(wen)帝皇興(xing)四年(nian)(nian)（470年(nian)(nian)），存(cun)在了近四百年(nian)(nian)之久的(de)(de)“膠東(dong)(dong)縣”，其轄境是(shi)(shi)以(yi)今(jin)平度(du)城(cheng)為中心的(de)(de)地(di)區，面積約為今(jin)平度(du)市(shi)的(de)(de)三(san)分之一。魏晉十六(liu)(liu)國(guo)和北魏前期(qi)著名的(de)(de)“膠東(dong)(dong)城(cheng)”也一直設在今(jin)平度(du)城(cheng)②。清(qing)道光二十六(liu)(liu)年(nian)(nian)重(zhong)(zhong)修《平度(du)州志》，就(jiu)是(shi)(shi)據上引《魏書·殷(yin)紹(shao)(shao)傳》中文(wen)字而(er)將成公(gong)興(xing)定為平度(du)的(de)(de)歷史(shi)名人的(de)(de)。

道光《平度州志》的編纂(zuan)者(zhe)李圖先生（字(zi)少伯(bo)，掖縣(xian)人），以學識淵博著稱，他(ta)還考(kao)證成(cheng)公興生當十六國(guo)時期，從而糾正(zheng)《萊(lai)州府志》“北魏人”之誤。可是《平度州志》對于《魏書·釋老(lao)志》里記載成(cheng)公興事跡更(geng)多(duo)更(geng)詳的文字(zi)卻未采用。

人物形象

《釋老志》稱(cheng)：（寇謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)）服食(shi)餌(er)藥(yao)(yao)，歷年(nian)無效。幽誠上達，有(you)(you)仙人(ren)(ren)成公興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)，不(bu)(bu)(bu)(bu)(bu)知(zhi)何(he)(he)(he)(he)許(xu)人(ren)(ren)，至謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)從母家傭賃。謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)常覲其姨，見興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)形貌甚強，力(li)作不(bu)(bu)(bu)(bu)(bu)倦。請回賃興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)代己使役。……謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)樹下坐(zuo)算，興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)懇發致勤，時來看算。謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂曰(yue)(yue)：“汝但力(li)作，何(he)(he)(he)(he)為看此？”二三(san)日(ri)(ri)后，復來看之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，如此不(bu)(bu)(bu)(bu)(bu)已。后謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)算“七(qi)曜”，有(you)(you)所(suo)(suo)不(bu)(bu)(bu)(bu)(bu)了，惘然自(zi)失(shi)。興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)謂謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)：“先生何(he)(he)(he)(he)為不(bu)(bu)(bu)(bu)(bu)懌？”謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)：“我學算累(lei)年(nian)，而(er)(er)(er)近(jin)算《周髀》不(bu)(bu)(bu)(bu)(bu)合，以此自(zi)愧。且(qie)非汝所(suo)(suo)知(zhi)，何(he)(he)(he)(he)勞問也！” 興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)曰(yue)(yue)：“先生試(shi)隨(sui)興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)語(yu)布之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”。俄然便(bian)決。謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)嘆(tan)伏(fu)，不(bu)(bu)(bu)(bu)(bu)測(ce)興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)淺深，請師事之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)固辭不(bu)(bu)(bu)(bu)(bu)肯，但求(qiu)為謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弟子(zi)。未幾，謂謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)：“先生有(you)(you)意學道，豈(qi)能與興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)隱遁(dun)？”謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)欣然從之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)乃令謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)潔齋(zhai)三(san)日(ri)(ri)，共入華山(shan)。令謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)居(ju)一石室(shi)，自(zi)出采藥(yao)(yao)，還(huan)(huan)與謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)食(shi)藥(yao)(yao)，不(bu)(bu)(bu)(bu)(bu)復饑。乃將謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)入嵩(song)山(shan)。有(you)(you)三(san)重石室(shi)，令謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)住(zhu)第(di)二室(shi)。歷年(nian)，興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)謂謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)：“興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)出后，當(dang)有(you)(you)人(ren)(ren)將藥(yao)(yao)來，得但食(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，莫為疑怪。”尋有(you)(you)人(ren)(ren)將藥(yao)(yao)而(er)(er)(er)至，皆是毒蟲臭(chou)惡(e)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)物，謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)懼出走。興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)還(huan)(huan)問狀，謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)俱對，興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)嘆(tan)息曰(yue)(yue)：“先生未便(bian)得仙，政可為帝王(wang)師耳。”興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)事謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)七(qi)年(nian)，而(er)(er)(er)謂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)：“興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)不(bu)(bu)(bu)(bu)(bu)得久留，明(ming)日(ri)(ri)中應去。興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)亡(wang)后，先生幸為沐浴，自(zi)當(dang)有(you)(you)人(ren)(ren)見迎”興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)乃入第(di)三(san)重室(shi)而(er)(er)(er)卒。謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)躬自(zi)沐浴。明(ming)日(ri)(ri)中，有(you)(you)叩石室(shi)者(zhe)，謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)出視，見兩童子(zi)，一持法(fa)服，一持缽及錫杖。謙(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)引入，至興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)尸所(suo)(suo)，興(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)欻然而(er)(er)(er)起(qi)，著衣持缽，執杖而(er)(er)(er)去③。

看來，道(dao)(dao)光《平度州志》不取此《釋(shi)老(lao)志》之(zhi)文，當(dang)因修志者(zhe)尊奉儒家正統觀念，排斥釋(shi)老(lao)之(zhi)學，尤其(qi)(qi)此類神(shen)仙故(gu)事(shi)多涉虛幻，文中(zhong)又(you)說成(cheng)公興(xing)“不知何(he)許人(ren)(ren)”，于是(shi)便被棄而(er)(er)不用了。其(qi)(qi)實(shi)，魏(wei)晉人(ren)(ren)的神(shen)仙鬼(gui)(gui)怪(guai)觀念，是(shi)和后世有(you)別的，誠如魯(lu)迅先(xian)生論《六朝之(zhi)鬼(gui)(gui)神(shen)志怪(guai)書》所言(yan)：“中(zhong)國本信巫(wu)，秦漢以(yi)來，神(shen)仙之(zhi)說盛行，漢末又(you)大暢巫(wu)風，而(er)(er)鬼(gui)(gui)道(dao)(dao)愈熾(chi)；會小乘(cheng)佛教(jiao)亦入中(zhong)土(tu)，漸見流傳。凡此，皆張(zhang)皇鬼(gui)(gui)神(shen)，稱道(dao)(dao)靈異(yi)，故(gu)自(zi)晉迄隋，特多鬼(gui)(gui)神(shen)志怪(guai)之(zhi)書。其(qi)(qi)書有(you)出于文人(ren)(ren)者(zhe)，有(you)出于教(jiao)徒(tu)者(zhe)。文人(ren)(ren)之(zhi)作，雖(sui)非如釋(shi)道(dao)(dao)二家，意在自(zi)神(shen)其(qi)(qi)教(jiao)，然亦非有(you)意為(wei)小說，蓋當(dang)時以(yi)為(wei)幽明雖(sui)殊(shu)途，而(er)(er)人(ren)(ren)鬼(gui)(gui)乃(nai)皆實(shi)有(you)，故(gu)其(qi)(qi)敘述異(yi)事(shi)，與記載人(ren)(ren)間常事(shi)，自(zi)視(shi)(shi)固無(wu)誠妄之(zhi)別矣。”④有(you)些史學家是(shi)很(hen)重視(shi)(shi)《魏(wei)書·釋(shi)老(lao)志》的，對(dui)所記神(shen)仙故(gu)事(shi)，并不簡單地視(shi)(shi)為(wei)荒誕，而(er)(er)是(shi)透(tou)過虛幻的表面(mian)，看到(dao)具有(you)重要意義的實(shi)質(zhi)。

清代(dai)乾(qian)嘉(jia)時期的史(shi)學(xue)巨匠錢大(da)(da)昕在其名(ming)著《二十二史(shi)考(kao)(kao)異》中，對《魏書·釋老志》《仙人成公興(xing)》條(tiao)，就曾以(yi)《殷紹傳》釋成公興(xing)的籍貫(guan)。而進(jin)一步地將上引《魏書》中的兩段文字(zi)聯系起來考(kao)(kao)證(zheng)并闡發其重要價(jia)值的，則是二十世紀的史(shi)學(xue)大(da)(da)師陳(chen)寅恪先(xian)生(sheng)。

1950年(nian)，陳先(xian)生發表(biao)了(le)名(ming)文《崔浩與(yu)寇謙(qian)(qian)之(zhi)(zhi)》。文章的(de)前半即以論述寇謙(qian)(qian)之(zhi)(zhi)為主。寇謙(qian)(qian)之(zhi)(zhi)是(shi)中國道(dao)教發展(zhan)史上的(de)一位(wei)非常重(zhong)要(yao)的(de)人(ren)物，成(cheng)公興則對寇謙(qian)(qian)之(zhi)(zhi)有過至關重(zhong)要(yao)的(de)影響。陳寅恪先(xian)生先(xian)論證了(le)寇謙(qian)(qian)之(zhi)(zhi)的(de)家世(shi)：寇氏原(yuan)是(shi)漢中張(zhang)魯治下的(de)大(da)族(zu)，曹操(cao)平漢中，徙張(zhang)魯徒眾于長安及三輔地區。“寇氏為豪宗大(da)族(zu)，故有被徙之(zhi)(zhi)資格，以其(qi)為米賊馀黨，故其(qi)家世(shi)守天師道(dao)之(zhi)(zhi)信仰。然則寇謙(qian)(qian)之(zhi)(zhi)之(zhi)(zhi)所以早修張(zhang)魯之(zhi)(zhi)術，固非偶然也。”⑤

對于(yu)《釋(shi)老志(zhi)》中關(guan)于(yu)寇(kou)謙之(zhi)(zhi)與成(cheng)公興(xing)的一(yi)(yi)段記載，陳寅(yin)恪先生認為(wei)(wei)：“此(ci)節為(wei)(wei)吾國接受外(wai)來(lai)(lai)學(xue)(xue)說(shuo)及技(ji)術之(zhi)(zhi)一(yi)(yi)重公案”。“吾國道教(jiao)(jiao)雖起(qi)初原(yuan)為(wei)(wei)本土之(zhi)(zhi)產物，而其(qi)(qi)后逐漸(jian)接受模襲外(wai)來(lai)(lai)輸入之(zhi)(zhi)學(xue)(xue)說(shuo)技(ji)術，變易演進，遂成(cheng)為(wei)(wei)一(yi)(yi)龐(pang)大(da)復(fu)雜之(zhi)(zhi)混合(he)(he)體。綜(zong)觀(guan)二千(qian)年來(lai)(lai)道教(jiao)(jiao)之(zhi)(zhi)發展史，每一(yi)(yi)次之(zhi)(zhi)改革，必受一(yi)(yi)種外(wai)來(lai)(lai)學(xue)(xue)說(shuo)之(zhi)(zhi)激(ji)刺，而所受外(wai)來(lai)(lai)之(zhi)(zhi)學(xue)(xue)說(shuo)，要以佛教(jiao)(jiao)為(wei)(wei)主(zhu)。” “寇(kou)謙之(zhi)(zhi)少修(xiu)張魯之(zhi)(zhi)術，即其(qi)(qi)家世所傳之(zhi)(zhi)舊(jiu)道教(jiao)(jiao)。而服食餌藥(yao)歷年無效，是其(qi)(qi)所傳之(zhi)(zhi)舊(jiu)醫藥(yao)生理學(xue)(xue)有(you)待于(yu)新學(xue)(xue)之(zhi)(zhi)改進也。其(qi)(qi)學(xue)(xue)算(suan)累(lei)年而算(suan)《七曜》、《周髀》有(you)所不合(he)(he)，是其(qi)(qi)舊(jiu)傳之(zhi)(zhi)天文算(suan)學(xue)(xue)亦有(you)待于(yu)新學(xue)(xue)之(zhi)(zhi)改進也。”

陳(chen)寅恪先生稱(cheng)“天(tian)(tian)算之(zhi)(zhi)學于道教(jiao)(jiao)至為(wei)(wei)(wei)重要”。通過旁征博考，他(ta)(ta)認為(wei)(wei)(wei)魏晉以前的(de)《周(zhou)(zhou)髀(bi)(bi)》蓋(gai)(gai)天(tian)(tian)之(zhi)(zhi)術為(wei)(wei)(wei)舊術（按(an)(an)：《周(zhou)(zhou)髀(bi)(bi)》是中國古(gu)代(dai)(dai)的(de)天(tian)(tian)文歷算著作，主要內容是對古(gu)代(dai)(dai)宇宙天(tian)(tian)體論《蓋(gai)(gai)天(tian)(tian)說》進(jin)行(xing)數學計算 ），聯(lian)系(xi)《殷(yin)紹傳》所述(shu)，陳(chen)先生認為(wei)(wei)(wei)成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)(xing)與(yu)當時(shi)的(de)佛(fo)教(jiao)(jiao)徒有密(mi)切關系(xi)，他(ta)(ta)介(jie)紹的(de)向殷(yin)紹傳授醫學、算學的(de)名師曇影(ying)、法穆以及“和公(gong)”，都是佛(fo)教(jiao)(jiao)徒，“寇謙之(zhi)(zhi)、殷(yin)紹從成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)(xing)、曇影(ying)、法穆等受(shou)《周(zhou)(zhou)髀(bi)(bi)》算術，是從佛(fo)教(jiao)(jiao)受(shou)天(tian)(tian)竺輸(shu)入之(zhi)(zhi)‘新蓋(gai)(gai)天(tian)(tian)說’”。寇謙之(zhi)(zhi)用其世代(dai)(dai)所傳舊法累年算《七(qi)曜(yao)》、《周(zhou)(zhou)髀(bi)(bi)》不合 ，可是按(an)(an)照成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)(xing)的(de)算法，卻“俄(e)然便決”，竟使寇謙之(zhi)(zhi)大為(wei)(wei)(wei)嘆服 ，愿立即拜師。雖成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)(xing)堅辭(ci)不肯，此后寇謙之(zhi)(zhi)卻隨成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)(xing)入嵩山修(xiu)練，七(qi)年之(zhi)(zhi)后，成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)(xing)仙去，寇謙之(zhi)(zhi)則運用他(ta)(ta)從成(cheng)(cheng)(cheng)公(gong)興(xing)(xing)(xing)(xing)那里學到的(de)佛(fo)教(jiao)(jiao)受(shou)天(tian)(tian)竺輸(shu)入之(zhi)(zhi)“新蓋(gai)(gai)天(tian)(tian)說”（另外還有佛(fo)教(jiao)(jiao)的(de)“律學”），成(cheng)(cheng)(cheng)功地對道教(jiao)(jiao)進(jin)行(xing)了改革。

據《魏(wei)(wei)書·釋老志(zhi)》：寇(kou)謙之(zhi)于(yu)北(bei)(bei)魏(wei)(wei)明元帝神瑞二年（公(gong)(gong)元415年）十月，自稱太(tai)上老君親(qin)臨(lin)嵩山，授給他真(zhen)經，令他“清整道(dao)(dao)(dao)教(jiao)，除去三張（指張陵、張衡、張魯(lu)）偽法、租米錢稅及(ji)男女合氣之(zhi)術(shu)。太(tai)常八年（423年），又稱有“牧土(tu)上師李(li)譜(pu)文來臨(lin)嵩岳”教(jiao)道(dao)(dao)(dao)眾“修身煉藥(yao)，學長(chang)生之(zhi)術(shu)”。寇(kou)謙之(zhi)成功地改(gai)造了舊的(de)道(dao)(dao)(dao)教(jiao) ，得到(dao)了北(bei)(bei)方士族領袖當時還(huan)深受(shou)北(bei)(bei)魏(wei)(wei)太(tai)武帝崇(chong)信的(de)崔浩的(de)支(zhi)持，進而(er)得到(dao)太(tai)武帝的(de)賞識，太(tai)武帝“崇(chong)奉天師，顯揚新(xin)法”，“建道(dao)(dao)(dao)壇，親(qin)受(shou)符錄(lu)”。以后(hou)的(de)北(bei)(bei)魏(wei)(wei)皇(huang)帝皆例行不輟。總之(zhi)，寇(kou)謙之(zhi)是把原(yuan)始的(de)道(dao)(dao)(dao)教(jiao)改(gai)革(ge)成為具有完整的(de)教(jiao)義(yi)、教(jiao)規，從而(er)使道(dao)(dao)(dao)教(jiao)成為與(yu)勢力(li)興盛的(de)佛教(jiao)并列(lie)的(de)一位關鍵人物(wu)⑥，而(er)膠東（今平度）人成公(gong)(gong)興作為寇(kou)謙之(zhi)實際上的(de)老師則長(chang)達七年之(zhi)久(jiu)，對于(yu)寇(kou)謙之(zhi)以后(hou)的(de)作為和事業，影響至為重大和深遠(yuan)。

陳寅恪先生認為(wei)《魏書》中(zhong)(zhong)有關(guan)成(cheng)公(gong)興(xing)(xing)的兩段文字(zi)“其時間與空間二(er)者俱相適合，自不(bu)待言”。現試作具體推算：殷紹(shao)上《四(si)(si)序堪(kan)輿》為(wei)公(gong)元(yuan)458年(nian)(nian)(nian)（太安四(si)(si)年(nian)(nian)(nian)），他(ta)(ta)(ta)“以(yi)甲寅之(zhi)年(nian)(nian)(nian)奉(feng)辭(ci)（曇）影(ying)(ying)等(deng)。自爾至今，四(si)(si)十五(wu)載”。則此(ci)甲寅當為(wei)北魏明元(yuan)帝(di)神(shen)瑞(rui)元(yuan)年(nian)(nian)(nian)，即公(gong)元(yuan)414年(nian)(nian)(nian)。殷紹(shao)師(shi)從(cong)曇影(ying)(ying)等(deng)四(si)(si)年(nian)(nian)(nian)，開始為(wei)410年(nian)(nian)(nian)，則他(ta)(ta)(ta)向成(cheng)公(gong)興(xing)(xing)學《九章要術》和成(cheng)公(gong)興(xing)(xing)“北還”，可假定為(wei)408年(nian)(nian)(nian)。再看寇謙(qian)(qian)之(zhi)：他(ta)(ta)(ta)于(yu)(yu)415年(nian)(nian)(nian)（明元(yuan)帝(di)神(shen)瑞(rui)二(er)年(nian)(nian)(nian)）自稱遇太上老君，而(er)此(ci)前成(cheng)公(gong)興(xing)(xing)“仙去(qu)”，“興(xing)(xing)事謙(qian)(qian)之(zhi)七年(nian)(nian)(nian)”，則寇謙(qian)(qian)之(zhi)初遇成(cheng)公(gong)興(xing)(xing)，約在408年(nian)(nian)(nian)。于(yu)(yu)是，似(si)可認為(wei)，成(cheng)公(gong)興(xing)(xing)離開伊川，不(bu)久便西去(qu)關(guan)中(zhong)(zhong)，遇到了寇謙(qian)(qian)之(zhi) 。他(ta)(ta)(ta)真正“稀在人(ren)間”是在七年(nian)(nian)(nian)之(zhi)后(hou)，從(cong)嵩山“著衣持缽，執杖而(er)去(qu)”的。

假(jia)定公(gong)元408年(nian)(nian)時已被殷紹(shao)稱(cheng)為(wei)(wei)(wei)“游遁大儒”而(er)且被寇謙(qian)之(zhi)(zhi)認為(wei)(wei)(wei)“力(li)作甚強(qiang)(qiang)”的(de)(de)(de)(de)成公(gong)興，時為(wei)(wei)(wei)45歲（至多不應超過50歲），其(qi)生年(nian)(nian)則約(yue)為(wei)(wei)(wei)363年(nian)(nian)。其(qi)時膠東處(chu)于前(qian)(qian)燕(yan)治下，370年(nian)(nian)，前(qian)(qian)秦滅前(qian)(qian)燕(yan)，383年(nian)(nian)淝水之(zhi)(zhi)戰，前(qian)(qian)秦解體時，成公(gong)興約(yue)為(wei)(wei)(wei)20歲。氐族苻氏的(de)(de)(de)(de)前(qian)(qian)秦是(shi)十六國(guo)時期最強(qiang)(qiang)盛的(de)(de)(de)(de)王朝，其(qi)版圖“東極滄(cang)海(hai)，西(xi)并(bing)(bing)龜茲，南(nan)苞襄陽，北盡(jin)沙(sha)漠(mo)”，一度出現了(le)“兵強(qiang)(qiang)國(guo)富，垂及升平”的(de)(de)(de)(de)局(ju)面。成公(gong)興的(de)(de)(de)(de)青年(nian)(nian)時代(dai)是(shi)在(zai)前(qian)(qian)秦治下度過的(de)(de)(de)(de)，得以打(da)下了(le)堅實(shi)的(de)(de)(de)(de)學問基礎(chu)。淝水之(zhi)(zhi)戰后(hou)(hou)(hou)，青州先為(wei)(wei)(wei)后(hou)(hou)(hou)燕(yan)（384——398）、繼為(wei)(wei)(wei)南(nan)燕(yan)（399——410）所有(you)，今膠東半島地(di)區，并(bing)(bing)未遭受大的(de)(de)(de)(de)社會變亂(luan)。而(er)自劉裕(yu)滅南(nan)燕(yan)，青州歸屬江南(nan)后(hou)(hou)(hou)，青州則陷入了(le)嚴(yan)重的(de)(de)(de)(de)戰亂(luan)之(zhi)(zhi)中。淝水之(zhi)(zhi)戰后(hou)(hou)(hou)，羌(qiang)族姚氏在(zai)關中建(jian)立(li)的(de)(de)(de)(de)后(hou)(hou)(hou)秦，經濟和(he)文化都較周邊政權為(wei)(wei)(wei)好(hao)，成公(gong)興中年(nian)(nian)時期離開戰亂(luan)不已的(de)(de)(de)(de)家(jia)鄉，到了(le)后(hou)(hou)(hou)秦治下的(de)(de)(de)(de)嵩洛和(he)三輔(fu)一帶(dai)，避世而(er)不忘授業。他的(de)(de)(de)(de)學問既有(you)深(shen)厚的(de)(de)(de)(de)儒家(jia)根(gen)基，又有(you)豐富的(de)(de)(de)(de)釋老(lao)內(nei)容，尤(you)其(qi)在(zai)天文歷(li)算和(he)醫藥方面，他掌握(wo)了(le)外來佛教在(zai)這些學科中的(de)(de)(de)(de)先進知(zhi)識和(he)技術，并(bing)(bing)通過他的(de)(de)(de)(de)弟子殷紹(shao)和(he)寇謙(qian)之(zhi)(zhi)，用于實(shi)踐，得以發揚而(er)光大之(zhi)(zhi)。

今(jin)天(tian)，撇開釋老神仙之(zhi)(zhi)說不論，我們(men)對于(yu)成公興的(de)(de)真(zhen)實面目已經(jing)有了(le)具體的(de)(de)了(le)解，歷(li)史(shi)(shi)文化(hua)名人之(zhi)(zhi)稱，他應該是當之(zhi)(zhi)無愧的(de)(de)。 注(zhu)： ①《魏(wei)(wei)書》卷九(jiu)十一。 ②參(can)見(jian)《魏(wei)(wei)書·地形志》和(he)譚其驤先(xian)生(sheng)(sheng)主編(bian)(bian)的(de)(de)《中(zhong)國(guo)(guo)歷(li)史(shi)(shi)地圖集(ji)》。 ③《魏(wei)(wei)書》卷一一四。 ④魯迅：《中(zhong)國(guo)(guo)小說史(shi)(shi)略》。 ⑤本文以下所引陳寅恪先(xian)生(sheng)(sheng)文，皆出(chu)自《金(jin)明鈸叢稿初(chu)編(bian)(bian)·崔浩與寇謙(qian)之(zhi)(zhi)》。 ⑥參(can)見(jian)葛兆光《中(zhong)國(guo)(guo)思想史(shi)(shi)》第一卷第三編(bian)(bian)第三節(jie)《清整道教(jiao)》。