張志純(chun)(1220—1316),字(zi)布山(shan),號天倪子。泰安埠上保(今肥(fei)城市安駕莊(zhuang)鎮張家安村(cun))人(ren)。幼年聰慧,宿(su)(su)有道(dao)緣。六(liu)歲(sui)能(neng)通(tong)五經,十(shi)二歲(sui)即入玄門,居岱麓會(hui)真(zhen)宮(gong)(gong)(原為奉(feng)高宮(gong)(gong),宋真(zhen)宗(zong)(zong)東(dong)封駐蹕于此,改(gai)額會(hui)真(zhen)宮(gong)(gong)。其(qi)遺址在今泰安軍分區宿(su)(su)舍院內),事(shi)師(shi)崔(cui)(cui)道(dao)演。崔(cui)(cui)道(dao)演,字(zi)元(yuan)甫,號真(zhen)靜(jing),以(yi)(yi)(yi)醫術聞名于世(shi)(shi),是全真(zhen)創教祖(zu)師(shi)王重陽的再(zai)傳弟子,事(shi)師(shi)長生真(zhen)人(ren)劉(liu)處玄。據此,則張志純(chun)為全真(zhen)隨山(shan)派再(zai)傳弟子。志純(chun)秉(bing)承(cheng)師(shi)學,“其(qi)學也老莊(zhuang),其(qi)志也歧(qi)軒(xuan)”(元(yuan)·杜(du)仁杰語),以(yi)(yi)(yi)老莊(zhuang)之道(dao)修真(zhen)養性,以(yi)(yi)(yi)歧(qi)黃之術濟世(shi)(shi)救民,過(guo)著“赤(chi)松宗(zong)(zong)世(shi)(shi)遠,岳地作神仙”(元(yuan)·王奕(yi)斐贊張志純(chun)詩(shi)句(ju))的隱(yin)逸(yi)生活。明人(ren)蕭協(xie)中(zhong)《張志純(chun)》詩(shi)曰(yue):
桃花源水(shui)武陵同,中有仙翁御閬風。
微(wei)露天倪窺(kui)妙(miao)道(dao),至今(jin)人指會真宮。
當時(shi),元世祖忽必烈聞其名,屢召而問道。志(zhi)純原(yuan)名志(zhi)偉,帝將之改(gai)為(wei)“志(zhi)純”,賜(si)號“崇真保德(de)大師(shi)”,授(shou)紫服,令其住持岱廟。
張(zhang)志(zhi)純(chun)喜(xi)與文人名(ming)士游,好詩(shi)詞。當時(shi)的(de)名(ming)士元好問(wen)、徐世(shi)隆、杜仁杰、王奕等多與他贈詩(shi)唱和,交誼甚厚,元好問(wen)《送天倪(ni)子歸(gui)布(bu)山》流露(lu)出“擬與高人參藥鏡”之(zhi)意,徐世(shi)隆《紀夢(meng)》、《送天倪(ni)子還泰山》則稱贊張(zhang)志(zhi)純(chun)“骨(gu)(gu)強清似鶴,步健老(lao)猶龍(long)”、“九十行年發未華,道人風骨(gu)(gu)飽煙霞。”“隱居自愛(ai)陶宏景,莫作山中宰相夸。”張(zhang)志(zhi)純(chun)本人也有《題(ti)桃花峪》、《泰山喜(xi)雨》等詩(shi)作傳世(shi)。張(zhang)志(zhi)純(chun)九十余歲坐化升(sheng)仙。羽(yu)化之(zhi)際(ji),預言歸(gui)期,頌(song)偈(jie)而(er)逝。偈(jie)曰:“脫下娘生皮袋,此際(ji)樂(le)然(ran)輕快。百(bai)尺竿頭(tou)進步,蓬元洞府(fu)去來。前(qian)世(shi)宿德醫僧,今(jin)作道門小才(cai)。”
張志(zhi)(zhi)(zhi)純(chun)“形雖羸,于(yu)道(dao)則肥(fei);性雖介(jie),于(yu)物(wu)則齊。具墨儒之(zhi)(zhi)體用(yong),見天地之(zhi)(zhi)端倪(ni)”(徐世隆題其(qi)小(xiao)影)。其(qi)“具墨儒之(zhi)(zhi)體用(yong)”,致(zhi)使“形羸”“道(dao)肥(fei)”之(zhi)(zhi)舉,在(zai)于(yu)嘔心瀝血(xue)修(xiu)葺泰山(shan)廟(miao)(miao)觀(guan)。金末(mo)元(yuan)初,泰山(shan)廟(miao)(miao)宇,百廢待興。張志(zhi)(zhi)(zhi)純(chun)承元(yuan)世祖之(zhi)(zhi)命,歷時三十(shi)余年(nian),悉皆修(xiu)復。據(ju)《岱史》記載(zai),張志(zhi)(zhi)(zhi)純(chun)“重建岱岳,升元(yuan)及上(shang)岳廟(miao)(miao)”。晚年(nian)上(shang)書皇帝重修(xiu)蒿(hao)里(li)山(shan)神祠(ci),獲準后未竣即仙脫。全真十(shi)八宗師(shi)之(zhi)(zhi)一宋德方之(zhi)(zhi)弟子(zi)祁志(zhi)(zhi)(zhi)誠后繼修(xiu)竣。張志(zhi)(zhi)(zhi)純(chun)數十(shi)年(nian),整(zheng)修(xiu)泰山(shan)廟(miao)(miao)觀(guan)二十(shi)余處。最為艱(jian)巨而又名垂青史者(zhe),當為創建南天門(men)。
“ 天門(men)一(yi)(yi)長嘯,萬里清風來(lai)。”唐朝(chao)詩人(ren)李白放歌南(nan)天門(men)。在泰山十八盤的盡頭、飛龍巖與(yu)翔(xiang)鳳(feng)嶺之(zhi)間(jian)雙峰夾峙的低坳處(chu),南(nan)天門(men)巍然屹立,由下(xia)仰視,猶如天上宮闕。古往今來(lai),千載之(zhi)下(xia),游客至此無不(bu)極目四望,駐(zhu)足流連。凡是(shi)登(deng)過泰山的人(ren),都有這(zhe)樣(yang)一(yi)(yi)種(zhong)體會(hui),當你艱難地登(deng)上十八盤遙(yao)望南(nan)天門(men)時(shi),那(nei)種(zhong)喜(xi)悅與(yu)贊嘆真是(shi)很難用語言來(lai)形容(rong)。南(nan)天門(men)仿(fang)佛是(shi)一(yi)(yi)道通天的大(da)門(men),又仿(fang)佛是(shi)一(yi)(yi)座天上的宮闕。那(nei)么,南(nan)天門(men)是(shi)何時(shi)所建,創建者又是(shi)誰呢?
這(zhe)一(yi)巧奪天(tian)工、美輪美奐的(de)建(jian)筑——南(nan)天(tian)門為(wei)的(de)創建(jian)者(zhe)就是(shi)泰安道士張(zhang)(zhang)志(zhi)純(chun)。學者(zhe)王(wang)(wang)克(ke)煜介紹(shao)說,張(zhang)(zhang)志(zhi)純(chun)6歲誦(song)經,12歲入道,居岱麓(lu)會真宮,其(qi)師崔道演,是(shi)王(wang)(wang)重陽再(zai)傳弟(di)子。張(zhang)(zhang)志(zhi)純(chun)道行超群(qun),曾任東岳廟住(zhu)持,元(yuan)(yuan)世祖忽必(bi)烈賜號“崇真保德大(da)師”“天(tian)倪(ni)”,授紫服。元(yuan)(yuan)初(chu)王(wang)(wang)奕(yi)斐(fei)在贈張(zhang)(zhang)志(zhi)純(chun)的(de)詩中(zhong)(zhong),贊(zan)譽其(qi)“赤松宗世遠,岳地作神仙(xian)”。張(zhang)(zhang)志(zhi)純(chun)是(shi)金元(yuan)(yuan)之(zhi)際全真道士,元(yuan)(yuan)初(chu)泰山(shan)建(jian)筑恢復重建(jian)和拓展(zhan)的(de)主(zhu)持者(zhe)。三四十(shi)年間致力于泰山(shan)上下十(shi)數座建(jian)筑群(qun)的(de)建(jian)設(she),為(wei)泰山(shan)立下了(le)不朽功(gong)業。他(ta)的(de)生平事(shi)跡,是(shi)泰山(shan)文(wen)(wen)化的(de)一(yi)部分,也是(shi)研(yan)究(jiu)金元(yuan)(yuan)宗教文(wen)(wen)化、建(jian)筑文(wen)(wen)化的(de)重要篇章。他(ta)的(de)名(ming)字(zi)留在元(yuan)(yuan)朝的(de)數十(shi)碑(bei)刻(ke)中(zhong)(zhong),如今(jin)依然被家鄉(xiang)的(de)人們銘記崇拜。
張(zhang)志純是王重陽的再傳弟子,金(jin)代末年,全真教(jiao)在山(shan)東興(xing)起,創始人(ren)王重陽及其(qi)弟子紛(fen)紛(fen)來到泰(tai)(tai)山(shan),或潛(qian)心修煉,或傳經布道。張(zhang)志純原(yuan)名張(zhang)志偉,是肥(fei)城市安(an)駕莊鎮張(zhang)家(jia)安(an)村人(ren),12歲出家(jia),入五峰山(shan)拜崔真人(ren)入全真教(jiao)。崇(chong)尚道教(jiao)的元世(shi)祖(zu)忽必烈幾次召見,與他相談甚歡,于是下詔(zhao)將“志偉”改(gai)為(wei)“志純”,授予紫服,住持岱廟,同時兼管(guan)泰(tai)(tai)安(an)道教(jiao)事宜。
當時的(de)(de)(de)泰(tai)山因(yin)多年(nian)(nian)(nian)戰亂,一(yi)部分道觀廟(miao)(miao)宇(yu)毀于戰火之(zhi)中。張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)以重(zhong)(zhong)振道教在(zai)泰(tai)山的(de)(de)(de)聲威(wei)為己任(ren),開始(shi)了(le)漫(man)長而(er)又(you)艱苦的(de)(de)(de)修(xiu)復(fu)歷(li)程(cheng)。據(ju)《岱史》記載,張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)“先后重(zhong)(zhong)修(xiu)玉女祠,創(chuang)建(jian)(jian)(jian)南(nan)天門(men)(men)及岱頂東岳(yue)廟(miao)(miao),岱下則重(zhong)(zhong)修(xiu)岱岳(yue)觀、會真宮、朝(chao)元觀等。中統(tong)四(si)年(nian)(nian)(nian)重(zhong)(zhong)修(xiu)岱廟(miao)(miao),重(zhong)(zhong)建(jian)(jian)(jian)仁(ren)安殿,至元二十一(yi)年(nian)(nian)(nian)重(zhong)(zhong)修(xiu)蒿(hao)里山神祠一(yi)百二十楹。”而(er)這其(qi)中最(zui)為艱巨(ju)(ju)而(er)又(you)名垂青史的(de)(de)(de)就是(shi)(shi)修(xiu)建(jian)(jian)(jian)泰(tai)山南(nan)天門(men)(men)。南(nan)天門(men)(men)古稱“天門(men)(men)關”,山高路遠,地勢險峻,需借助繩索才得以攀登(deng)。要在(zai)此修(xiu)建(jian)(jian)(jian)一(yi)座城(cheng)樓式建(jian)(jian)(jian)筑,工(gong)程(cheng)之(zhi)艱巨(ju)(ju)可(ke)想而(er)知。作為南(nan)天門(men)(men)的(de)(de)(de)設計者和(he)監修(xiu)者,張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)硬是(shi)(shi)用3年(nian)(nian)(nian)時間(jian)于公元1264年(nian)(nian)(nian)完成了(le)這一(yi)壯舉(ju)。現在(zai)的(de)(de)(de)南(nan)天門(men)(men)為清(qing)代重(zhong)(zhong)建(jian)(jian)(jian),但仍保持(chi)了(le)元代的(de)(de)(de)風格。 這組(zu)古建(jian)(jian)(jian)筑是(shi)(shi)張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)創(chuang)建(jian)(jian)(jian)的(de)(de)(de)眾多廟(miao)(miao)宇(yu)的(de)(de)(de)代表作。張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)在(zai)30多年(nian)(nian)(nian)的(de)(de)(de)時間(jian)里,整修(xiu)泰(tai)山廟(miao)(miao)觀20余處(chu),可(ke)謂功德無(wu)量。而(er)令人遺(yi)憾的(de)(de)(de)是(shi)(shi),工(gong)程(cheng)尚未(wei)完工(gong),張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)便以96歲高齡羽化升仙了(le)。為紀念這位了(le)不起的(de)(de)(de)先人,肥(fei)城(cheng)安駕莊的(de)(de)(de)村民(min)們(men)恢復(fu)了(le)張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)顛仙祠的(de)(de)(de)原貌,繪(hui)制了(le)相關的(de)(de)(de)壁畫(hua),并重(zhong)(zhong)修(xiu)了(le)張(zhang)(zhang)氏祠堂和(he)張(zhang)(zhang)志(zhi)(zhi)純(chun)(chun)墓,以表達對(dui)這位泰(tai)山道士的(de)(de)(de)崇敬(jing)之(zhi)情。
元(yuan)中統三(san)年(nian)(1262),張志(zhi)純(chun)被授為(wei)東岳(yue)提點監修官兼(jian)東平路道(dao)教都提點。應東平路總管嚴忠范之(zhi)請,籌劃監修南天(tian)(tian)(tian)門(men)(men)(men)。南天(tian)(tian)(tian)門(men)(men)(men)地勢(shi)險峻,幾(ji)乎高不可(ke)攀。漢(han)代馬第伯《封(feng)禪儀記》曰(yue):“俯(fu)視(shi)(shi)(shi)溪谷(gu)碌碌,不可(ke)見(jian)丈尺,遂(sui)至天(tian)(tian)(tian)門(men)(men)(men)之(zhi)下(xia),仰(yang)視(shi)(shi)(shi)天(tian)(tian)(tian)門(men)(men)(men)窔遼,如(ru)從穴中視(shi)(shi)(shi)天(tian)(tian)(tian)。直上(shang)七(qi)里(li),賴其(qi)羊腸逶迤,名曰(yue)環(huan)道(dao),往(wang)往(wang)有絙索,可(ke)得(de)而(er)(er)登也(ye)。兩(liang)從者扶挾,前人相(xiang)牽,后(hou)(hou)人見(jian)前人履底(di),前人見(jian)后(hou)(hou)人頂(ding),如(ru)畫重累人矣。所謂磨(mo)胸(xiong)、捏石(shi),捫天(tian)(tian)(tian)之(zhi)難也(ye)。”徒(tu)身尚且如(ru)此(ci),工匠肩(jian)石(shi)抬木,其(qi)工程之(zhi)艱巨可(ke)想而(er)(er)知。無(wu)怪乎,杜仁杰《天(tian)(tian)(tian)門(men)(men)(men)銘》言:“元(yuan)氣(qi)裂(lie),兩(liang)儀具,五(wu)岳(yue)峙,真形露。惟岱宗,儼其(qi)踞,仰(yang)彌高,屹天(tian)(tian)(tian)柱(zhu)。浩千劫,窒(zhi)來(lai)去,誰(shui)為(wei)鑿(zao),起(qi)天(tian)(tian)(tian)慮。匪斤斧,乃(nai)祝(zhu)祖(zu),一竅開(kai),達(da)底(di)處。”不是“斤斧”所鑿(zao),而(er)(er)是“天(tian)(tian)(tian)慮”、“祝(zhu)祖(zu)”而(er)(er)成(cheng)。天(tian)(tian)(tian)門(men)(men)(men)開(kai)通之(zhi)后(hou)(hou),“ 踖(ji)此(ci)往(wang),嘉(jia)無(wu)數。無(wu)懷下(xia),兵刑措,七(qi)十君,接鑾輅。”然而(er)(er)后(hou)(hou)世“圣道(dao)熄,彝倫斁(yi),揖讓歇,篡奪屢。忽焉闔,梗無(wu)路。象緯(wei)森,敕(chi)訶護,朝(chao)百(bai)靈,由茲戶。金璀(cui)璨,朱間布,九(jiu)虎蹲,萬(wan)夫怖。”因為(wei)后(hou)(hou)世君王不再(zai)稟行(xing)三(san)皇(huang)五(wu)帝之(zhi)圣道(dao),故(gu)而(er)(er)天(tian)(tian)(tian)門(men)(men)(men)“忽焉闔”。作者憂(you)國(guo)憂(you)民,發(fa)出了“辟何時,坦如(ru)故(gu)”的(de)吶喊。上(shang)天(tian)(tian)(tian)明(ming)示,只有“豁蒙蔽,泄(xie)塵霧,刮政疵,剔民蠹(du)”,達(da)到“上(shang)得(de)情(qing),下(xia)安作,額血(xue)殫,帝聰悟”,天(tian)(tian)(tian)門(men)(men)(men)才(cai)能再(zai)開(kai)。張志(zhi)純(chun)于(yu)天(tian)(tian)(tian)門(men)(men)(men)經(jing)構室宇(yu),歷時近三(san)年(nian)乃(nai)成(cheng),杜仁杰于(yu)是乎銘之(zhi)。銘文最后(hou)(hou)透露出創建初(chu)衷:“刻我(wo)銘,期孔固,垂萬(wan)世,正王度(du)”,闡發(fa)出“神道(dao)設教”的(de)深(shen)意。
張志純修建廟宇而(er)闡(chan)揚(yang)道(dao)教,“若夫(fu)師之(zhi)(zhi)寢處衣(yi)食,與役夫(fu)等。是(shi)(shi)以人忘其死(si)而(er)成師之(zhi)(zhi)志,雖國朝為之(zhi)(zhi),亦不(bu)能齊一(yi)如(ru)此(ci)”。杜(du)仁杰撰《泰(tai)安阜(fu)上張氏先塋(ying)記(ji)》亦云(yun):每次(ci)工程完工,接受朝廷賜號和任命之(zhi)(zhi)后,他(ta)總是(shi)(shi)“慨然拂衣(yi),復(fu)還布山之(zhi)(zhi)舊(jiu)隱”。其性情之(zhi)(zhi)淡泊高遠(yuan)可見一(yi)斑。
南天(tian)(tian)門(men)(men)于(yu)元中統(tong)五(wu)年(nian)(1264)竣工(gong)之后(hou),明清(qing)多次重(zhong)修。今之南天(tian)(tian)門(men)(men)保(bao)持清(qing)代(dai)風格,分上下兩層(ceng)。下層(ceng)為(wei)拱(gong)形門(men)(men)洞(dong),條石(shi)壘砌,券石(shi)起拱(gong),頂鋪(pu)條石(shi),四(si)周(zhou)冰盤式(shi)出檐。上鑲貼(tie)金石(shi)額(e)書“南天(tian)(tian)門(men)(men)”三個大字。上層(ceng)建(jian)摩(mo)空(kong)閣(ge),面闊三間,二柱五(wu)檁五(wu)架(jia)梁,重(zhong)梁起架(jia),黃琉璃瓦(wa)卷棚重(zhong)檐歇山(shan)頂。南向正門(men)(men)開拱(gong)形門(men)(men),兩次間各開一窗。門(men)(men)上石(shi)額(e)題“摩(mo)空(kong)閣(ge)”。
南(nan)天(tian)門(men)北面,宋(song)真(zhen)宗時(shi)建三靈候祠,《通志》稱:“周諫官唐宸、葛雍、周武也。宋(song)真(zhen)宗東(dong)封(feng)泰山(shan)見三神人(ren)于天(tian)門(men),因加封(feng)建祀”。元代已圯(yi),后(hou)建關帝廟。今關帝廟三間(jian),四柱(zhu)五架(jia)梁七檁前后(hou)廊(lang)(lang)式,重梁起架(jia),五脊硬山(shan)頂。前廊(lang)(lang)內(nei)有關帝像(xiang)贊碑,像(xiang)陰線刻。南(nan)天(tian)門(men)和關帝廟中間(jian)兩側(ce)(ce),有東(dong)西(xi)配殿各三間(jian)。南(nan)天(tian)門(men)下側(ce)(ce)有石棚,內(nei)壁鑲(xiang)南(nan)天(tian)門(men)創建碑。元正(zheng)統五年正(zheng)月,杜仁(ren)杰撰文,東(dong)平路總管嚴忠范書丹,泰安州刺史張汝霖勒石,淵靜大師岱廟觀(guan)主劉德源,昭真(zhen)觀(guan)主翟慶真(zhen)同立。
建成之(zhi)后(hou)的(de)(de)(de)(de)(de)(de)(de)南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)成為泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan)、泰(tai)(tai)(tai)(tai)(tai)城(cheng)“三重空間、一(yi)(yi)條軸線(xian)”整體格局中(zhong)最(zui)重要(yao)的(de)(de)(de)(de)(de)(de)(de)景(jing)點之(zhi)一(yi)(yi)。歷史上,泰(tai)(tai)(tai)(tai)(tai)城(cheng)“三重空間”是(shi)(shi)指(zhi)陰(yin)司(si)、人(ren)間、天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)庭。泰(tai)(tai)(tai)(tai)(tai)城(cheng)奈(nai)河(he)以西以南(nan)(nan),以奈(nai)河(he)橋(qiao)和蒿(hao)里(li)山(shan)(shan)(shan)(shan)(shan)為主(zhu)(zhu),屬(shu)于陰(yin)司(si)地(di)獄。中(zhong)國(guo)傳統的(de)(de)(de)(de)(de)(de)(de)地(di)府(fu)有(you)(you)(you)兩(liang)處,一(yi)(yi)是(shi)(shi)泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan)前的(de)(de)(de)(de)(de)(de)(de)蒿(hao)里(li)山(shan)(shan)(shan)(shan)(shan),再就是(shi)(shi)四川的(de)(de)(de)(de)(de)(de)(de)酆(feng)都。古人(ren)認為,蒿(hao)里(li)山(shan)(shan)(shan)(shan)(shan)是(shi)(shi)人(ren)死后(hou)鬼(gui)(gui)魂歸(gui)(gui)宿(su)的(de)(de)(de)(de)(de)(de)(de)地(di)方。早在漢朝時,就有(you)(you)(you)“泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan)主(zhu)(zhu)生(sheng)死”、“人(ren)死為鬼(gui)(gui),魂歸(gui)(gui)泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan)”之(zhi)說(shuo)。泰(tai)(tai)(tai)(tai)(tai)城(cheng)(包括原(yuan)奉高)東半部(bu)至岱(dai)(dai)麓屬(shu)于繁華熱鬧的(de)(de)(de)(de)(de)(de)(de)“人(ren)間”。整個泰(tai)(tai)(tai)(tai)(tai)城(cheng)建筑,以通(tong)(tong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)街、岱(dai)(dai)廟(miao)、岱(dai)(dai)宗坊(fang)為中(zhong)軸,左右對稱(cheng),布局嚴(yan)整。自岱(dai)(dai)宗坊(fang)至一(yi)(yi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men),便由(you)“人(ren)間”開始(shi)“登(deng)(deng)(deng)(deng)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)”,攀登(deng)(deng)(deng)(deng)六千余級臺階,經中(zhong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men),至南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)便到(dao)了“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)庭”。泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan)以“朝天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)”為中(zhong)心(xin)的(de)(de)(de)(de)(de)(de)(de)整體構(gou)思中(zhong),有(you)(you)(you)一(yi)(yi)條中(zhong)軸線(xian),即(ji)泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan)東路(lu)(古代(dai)“中(zhong)路(lu)”)景(jing)觀(guan),這是(shi)(shi)泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan)的(de)(de)(de)(de)(de)(de)(de)核心(xin)。這種格局是(shi)(shi)由(you)歷代(dai)帝王(wang)封(feng)禪、祭(ji)祀泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan)而形成的(de)(de)(de)(de)(de)(de)(de)。帝王(wang)來泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan)封(feng)禪、祭(ji)祀,多循東路(lu)而登(deng)(deng)(deng)(deng)山(shan)(shan)(shan)(shan)(shan)。一(yi)(yi)般是(shi)(shi)跨越大汶河(he),進入泰(tai)(tai)(tai)(tai)(tai)安城(cheng)南(nan)(nan)關,穿過“通(tong)(tong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)”街,至紅門(men)(men)(men)下,更衣登(deng)(deng)(deng)(deng)山(shan)(shan)(shan)(shan)(shan)。經由(you)“一(yi)(yi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)”、“中(zhong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)”直達“南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)”,再經碧霞祠,登(deng)(deng)(deng)(deng)臨玉皇頂,祭(ji)祀禮拜仰(yang)答神(shen)(shen)庥。而南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)恰恰是(shi)(shi)登(deng)(deng)(deng)(deng)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)的(de)(de)(de)(de)(de)(de)(de)最(zui)后(hou)一(yi)(yi)道關隘,攀上“緊十(shi)(shi)(shi)八(ba),慢(man)十(shi)(shi)(shi)八(ba),不(bu)緊不(bu)慢(man)又十(shi)(shi)(shi)八(ba)”的(de)(de)(de)(de)(de)(de)(de)素有(you)(you)(you)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)云(yun)梯(ti)”之(zhi)稱(cheng)的(de)(de)(de)(de)(de)(de)(de)十(shi)(shi)(shi)八(ba)盤,步入南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)便到(dao)了“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)街”。南(nan)(nan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)是(shi)(shi)泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan)自然景(jing)觀(guan)與人(ren)文景(jing)觀(guan)的(de)(de)(de)(de)(de)(de)(de)絕妙結合(he),其蘊含的(de)(de)(de)(de)(de)(de)(de)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)人(ren)合(he)一(yi)(yi)”的(de)(de)(de)(de)(de)(de)(de)精神(shen)(shen),與帝王(wang)封(feng)禪祭(ji)祀泰(tai)(tai)(tai)(tai)(tai)山(shan)(shan)(shan)(shan)(shan),溝(gou)通(tong)(tong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di),宣示受命(ming)于天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)、國(guo)泰(tai)(tai)(tai)(tai)(tai)民安的(de)(de)(de)(de)(de)(de)(de)政教使命(ming)相契合(he),也(ye)與黎民百姓拜廟(miao)求(qiu)(qiu)(qiu)神(shen)(shen),虔敬元君(jun)、祈求(qiu)(qiu)(qiu)濟苦救難、庇佑蒼生(sheng)的(de)(de)(de)(de)(de)(de)(de)心(xin)靈(ling)訴求(qiu)(qiu)(qiu)相輔承。
南(nan)天(tian)(tian)門(men)(men)(men)建(jian)成后,泰(tai)山道(dao)教得到了進一(yi)步(bu)的(de)發展。張志純從此便與(yu)南(nan)天(tian)(tian)門(men)(men)(men)緊(jin)緊(jin)的(de)聯系在(zai)一(yi)起(qi)。每當我們登臨(lin)南(nan)天(tian)(tian)門(men)(men)(men),置身“門(men)(men)(men)辟九霄仰步(bu)三天(tian)(tian)勝跡,階重萬級(ji)俯臨(lin)千嶂奇觀(guan)”(南(nan)天(tian)(tian)門(men)(men)(men)對(dui)聯)的(de)時(shi)候,就不(bu)由得憶起(qi)張志純:“如吾師(shi)者,退然才中人,癯(qu)瘁若不(bu)能勝衣,然問無(wu)不(bu)知,叩無(wu)不(bu)應,若乃芥(jie)納須彌(mi),囊(nang)括宇宙,不(bu)足(zu)喻其(qi)胸(xiong)次橫闊之萬一(yi)。乃以(yi)區區土(tu)木(mu)之功相溷(hun),向其(qi)不(bu)知師(shi)之甚耶?”(杜(du)仁杰《泰(tai)安阜上張氏(shi)先(xian)塋記(ji)》)信哉(zai),斯(si)言!