張志(zhi)純(chun)(chun)(1220—1316),字(zi)布山,號天倪子。泰安(an)埠上(shang)保(今肥城市安(an)駕莊(zhuang)(zhuang)鎮張家(jia)安(an)村)人。幼年聰(cong)慧,宿有(you)道(dao)緣。六歲能通(tong)五經,十(shi)二歲即入玄門,居岱麓會真宮(gong)(原(yuan)為奉高(gao)宮(gong),宋真宗東(dong)封駐蹕于此,改額會真宮(gong)。其遺址在今泰安(an)軍(jun)分區宿舍院內),事師(shi)(shi)崔道(dao)演(yan)。崔道(dao)演(yan),字(zi)元甫,號真靜,以醫術聞名于世,是全真創(chuang)教祖師(shi)(shi)王(wang)重陽的(de)再傳弟子,事師(shi)(shi)長生真人劉處玄。據此,則張志(zhi)純(chun)(chun)為全真隨山派再傳弟子。志(zhi)純(chun)(chun)秉承師(shi)(shi)學(xue),“其學(xue)也(ye)老莊(zhuang)(zhuang),其志(zhi)也(ye)歧軒”(元·杜仁杰(jie)語(yu)),以老莊(zhuang)(zhuang)之道(dao)修真養性,以歧黃之術濟世救民,過著“赤松宗世遠,岳(yue)地作(zuo)神(shen)仙”(元·王(wang)奕(yi)斐贊張志(zhi)純(chun)(chun)詩(shi)句)的(de)隱逸生活(huo)。明人蕭協(xie)中《張志(zhi)純(chun)(chun)》詩(shi)曰:
桃花源水武陵同,中有仙翁御(yu)閬(lang)風(feng)。
微露天倪窺妙道(dao),至今人指會真宮(gong)。
當(dang)時,元世祖忽必烈聞其名(ming),屢召而問道。志純(chun)(chun)原名(ming)志偉,帝將之改為“志純(chun)(chun)”,賜號(hao)“崇(chong)真保(bao)德大師”,授(shou)紫服(fu),令其住(zhu)持岱(dai)廟(miao)。
張(zhang)志純(chun)喜(xi)與文人(ren)(ren)名(ming)(ming)士游(you),好詩詞。當時的(de)名(ming)(ming)士元好問(wen)、徐世隆、杜仁杰、王奕等(deng)多與他(ta)贈詩唱和,交誼甚厚(hou),元好問(wen)《送天(tian)倪子(zi)歸布山(shan)》流露(lu)出“擬(ni)與高(gao)人(ren)(ren)參藥鏡”之意,徐世隆《紀夢》、《送天(tian)倪子(zi)還泰(tai)山(shan)》則稱(cheng)贊(zan)張(zhang)志純(chun)“骨強清似鶴,步健(jian)老猶(you)龍”、“九十行年(nian)發未(wei)華,道(dao)人(ren)(ren)風骨飽煙霞(xia)。”“隱居自(zi)愛陶宏景,莫作(zuo)(zuo)山(shan)中(zhong)宰(zai)相夸。”張(zhang)志純(chun)本(ben)人(ren)(ren)也有《題桃花(hua)峪》、《泰(tai)山(shan)喜(xi)雨(yu)》等(deng)詩作(zuo)(zuo)傳世。張(zhang)志純(chun)九十余歲坐化升仙(xian)。羽(yu)化之際,預言(yan)歸期(qi),頌偈(jie)而逝。偈(jie)曰:“脫下(xia)娘生皮袋,此際樂然輕(qing)快(kuai)。百尺(chi)竿頭進步,蓬(peng)元洞府去來。前世宿德(de)醫僧,今(jin)作(zuo)(zuo)道(dao)門(men)小才。”
張(zhang)志純(chun)(chun)“形雖(sui)羸,于道則肥(fei);性雖(sui)介,于物則齊。具(ju)墨儒之(zhi)體用,見天地之(zhi)端倪”(徐世隆題其小影)。其“具(ju)墨儒之(zhi)體用”,致使“形羸”“道肥(fei)”之(zhi)舉,在于嘔心瀝血修(xiu)(xiu)葺泰(tai)山廟(miao)觀(guan)(guan)。金末(mo)元初,泰(tai)山廟(miao)宇(yu),百(bai)廢待興(xing)。張(zhang)志純(chun)(chun)承(cheng)元世祖之(zhi)命,歷時三十(shi)余年,悉皆修(xiu)(xiu)復。據《岱史》記(ji)載,張(zhang)志純(chun)(chun)“重建(jian)岱岳(yue),升元及(ji)上岳(yue)廟(miao)”。晚年上書皇帝重修(xiu)(xiu)蒿里山神祠,獲準后未竣即仙脫。全真十(shi)八(ba)宗師(shi)之(zhi)一宋德方之(zhi)弟子祁(qi)志誠后繼(ji)修(xiu)(xiu)竣。張(zhang)志純(chun)(chun)數(shu)十(shi)年,整(zheng)修(xiu)(xiu)泰(tai)山廟(miao)觀(guan)(guan)二十(shi)余處。最為艱(jian)巨而又名垂(chui)青史者,當為創建(jian)南天門。
“ 天門(men)(men)(men)(men)一長(chang)嘯,萬里(li)清風來(lai)。”唐朝(chao)詩人李白放歌南(nan)天門(men)(men)(men)(men)。在(zai)泰(tai)山十八盤(pan)的盡(jin)頭、飛龍(long)巖與翔鳳嶺之間(jian)雙峰夾峙的低坳處,南(nan)天門(men)(men)(men)(men)巍然(ran)屹立,由下仰視,猶如天上(shang)宮(gong)闕。古往今來(lai),千(qian)載(zai)之下,游客至此無不極(ji)目四望(wang)(wang),駐(zhu)足(zu)流連。凡是(shi)登過泰(tai)山的人,都有這樣(yang)一種體會,當你艱(jian)難地登上(shang)十八盤(pan)遙望(wang)(wang)南(nan)天門(men)(men)(men)(men)時,那種喜悅與贊嘆真是(shi)很難用語言來(lai)形容。南(nan)天門(men)(men)(men)(men)仿佛(fo)是(shi)一道通天的大(da)門(men)(men)(men)(men),又仿佛(fo)是(shi)一座天上(shang)的宮(gong)闕。那么,南(nan)天門(men)(men)(men)(men)是(shi)何時所建,創建者又是(shi)誰呢(ni)?
這一(yi)(yi)巧奪(duo)天(tian)工、美輪(lun)美奐的(de)(de)建(jian)筑(zhu)(zhu)——南天(tian)門為(wei)的(de)(de)創建(jian)者就是(shi)(shi)泰(tai)安(an)道士張(zhang)志(zhi)純(chun)(chun)。學(xue)者王克煜介紹說,張(zhang)志(zhi)純(chun)(chun)6歲(sui)誦經,12歲(sui)入道,居岱麓會真(zhen)(zhen)宮(gong),其師(shi)崔道演,是(shi)(shi)王重陽再傳弟子。張(zhang)志(zhi)純(chun)(chun)道行超群,曾任東岳廟住持(chi),元世祖(zu)忽(hu)必烈賜號(hao)“崇(chong)真(zhen)(zhen)保德大師(shi)”“天(tian)倪”,授紫服。元初(chu)王奕斐(fei)在(zai)贈張(zhang)志(zhi)純(chun)(chun)的(de)(de)詩中(zhong),贊譽其“赤松宗世遠,岳地作神(shen)仙”。張(zhang)志(zhi)純(chun)(chun)是(shi)(shi)金元之際全真(zhen)(zhen)道士,元初(chu)泰(tai)山建(jian)筑(zhu)(zhu)恢復重建(jian)和(he)拓展的(de)(de)主持(chi)者。三四十(shi)年間致力于(yu)泰(tai)山上下十(shi)數(shu)座建(jian)筑(zhu)(zhu)群的(de)(de)建(jian)設,為(wei)泰(tai)山立下了(le)不(bu)朽功業。他(ta)(ta)的(de)(de)生平事跡,是(shi)(shi)泰(tai)山文化的(de)(de)一(yi)(yi)部分,也是(shi)(shi)研究金元宗教文化、建(jian)筑(zhu)(zhu)文化的(de)(de)重要(yao)篇(pian)章。他(ta)(ta)的(de)(de)名字留在(zai)元朝的(de)(de)數(shu)十(shi)碑刻中(zhong),如今依(yi)然被家鄉的(de)(de)人(ren)們銘記(ji)崇(chong)拜(bai)。
張(zhang)志(zhi)純是王(wang)重陽的(de)再傳(chuan)弟子,金(jin)代末(mo)年(nian),全(quan)(quan)真(zhen)教(jiao)(jiao)在山東興起(qi),創始人王(wang)重陽及其弟子紛(fen)紛(fen)來到泰(tai)山,或潛(qian)心修煉,或傳(chuan)經布道。張(zhang)志(zhi)純原名張(zhang)志(zhi)偉,是肥城市安駕莊鎮(zhen)張(zhang)家(jia)安村人,12歲出家(jia),入五峰(feng)山拜崔(cui)真(zhen)人入全(quan)(quan)真(zhen)教(jiao)(jiao)。崇尚道教(jiao)(jiao)的(de)元(yuan)世祖忽必烈幾(ji)次(ci)召見,與他相談甚歡,于是下詔將“志(zhi)偉”改為“志(zhi)純”,授予(yu)紫服,住持岱廟,同(tong)時(shi)兼管泰(tai)安道教(jiao)(jiao)事宜(yi)。
當時(shi)的(de)(de)(de)泰(tai)山(shan)因(yin)多年戰亂,一部分道觀廟(miao)宇毀(hui)于(yu)戰火之(zhi)(zhi)中(zhong)(zhong)。張(zhang)(zhang)志純(chun)以重(zhong)(zhong)振道教在(zai)泰(tai)山(shan)的(de)(de)(de)聲威為(wei)己(ji)任,開始了(le)漫(man)長(chang)而(er)(er)又艱苦(ku)的(de)(de)(de)修(xiu)(xiu)(xiu)復歷程(cheng)(cheng)。據《岱史》記載,張(zhang)(zhang)志純(chun)“先(xian)后(hou)重(zhong)(zhong)修(xiu)(xiu)(xiu)玉女祠(ci),創(chuang)建(jian)南(nan)(nan)天(tian)(tian)(tian)門(men)(men)及岱頂東岳廟(miao),岱下(xia)則(ze)重(zhong)(zhong)修(xiu)(xiu)(xiu)岱岳觀、會真宮、朝元觀等。中(zhong)(zhong)統四年重(zhong)(zhong)修(xiu)(xiu)(xiu)岱廟(miao),重(zhong)(zhong)建(jian)仁安(an)殿,至元二(er)十(shi)(shi)一年重(zhong)(zhong)修(xiu)(xiu)(xiu)蒿(hao)里(li)山(shan)神祠(ci)一百二(er)十(shi)(shi)楹。”而(er)(er)這其中(zhong)(zhong)最為(wei)艱巨(ju)而(er)(er)又名垂(chui)青史的(de)(de)(de)就是(shi)(shi)修(xiu)(xiu)(xiu)建(jian)泰(tai)山(shan)南(nan)(nan)天(tian)(tian)(tian)門(men)(men)。南(nan)(nan)天(tian)(tian)(tian)門(men)(men)古稱“天(tian)(tian)(tian)門(men)(men)關(guan)”,山(shan)高(gao)(gao)路(lu)遠(yuan),地勢險峻,需(xu)借助繩索才得以攀(pan)登(deng)。要在(zai)此修(xiu)(xiu)(xiu)建(jian)一座城(cheng)樓式建(jian)筑(zhu),工程(cheng)(cheng)之(zhi)(zhi)艱巨(ju)可想而(er)(er)知。作為(wei)南(nan)(nan)天(tian)(tian)(tian)門(men)(men)的(de)(de)(de)設(she)計者(zhe)和(he)監(jian)修(xiu)(xiu)(xiu)者(zhe),張(zhang)(zhang)志純(chun)硬是(shi)(shi)用3年時(shi)間(jian)于(yu)公(gong)元1264年完成了(le)這一壯舉(ju)。現(xian)在(zai)的(de)(de)(de)南(nan)(nan)天(tian)(tian)(tian)門(men)(men)為(wei)清代重(zhong)(zhong)建(jian),但(dan)仍保持了(le)元代的(de)(de)(de)風格。 這組古建(jian)筑(zhu)是(shi)(shi)張(zhang)(zhang)志純(chun)創(chuang)建(jian)的(de)(de)(de)眾多廟(miao)宇的(de)(de)(de)代表(biao)作。張(zhang)(zhang)志純(chun)在(zai)30多年的(de)(de)(de)時(shi)間(jian)里(li),整修(xiu)(xiu)(xiu)泰(tai)山(shan)廟(miao)觀20余處,可謂功德無量。而(er)(er)令人(ren)遺(yi)憾的(de)(de)(de)是(shi)(shi),工程(cheng)(cheng)尚(shang)未完工,張(zhang)(zhang)志純(chun)便(bian)以96歲高(gao)(gao)齡羽化升仙了(le)。為(wei)紀(ji)念這位了(le)不起的(de)(de)(de)先(xian)人(ren),肥(fei)城(cheng)安(an)駕莊的(de)(de)(de)村民們恢復了(le)張(zhang)(zhang)志純(chun)顛仙祠(ci)的(de)(de)(de)原貌,繪制了(le)相關(guan)的(de)(de)(de)壁畫,并(bing)重(zhong)(zhong)修(xiu)(xiu)(xiu)了(le)張(zhang)(zhang)氏祠(ci)堂和(he)張(zhang)(zhang)志純(chun)墓,以表(biao)達(da)對(dui)這位泰(tai)山(shan)道士的(de)(de)(de)崇敬之(zhi)(zhi)情。
元中統三年(1262),張(zhang)志純(chun)被(bei)授(shou)為東岳提點監修官兼東平路(lu)道教(jiao)都(dou)提點。應(ying)東平路(lu)總管嚴(yan)忠范之(zhi)(zhi)(zhi)(zhi)請,籌劃監修南(nan)天門(men)。南(nan)天門(men)地勢險峻,幾乎高不可(ke)攀。漢代馬第伯《封禪(chan)儀記》曰:“俯視(shi)溪谷碌(liu)(liu)碌(liu)(liu),不可(ke)見(jian)丈(zhang)尺,遂至(zhi)天門(men)之(zhi)(zhi)(zhi)(zhi)下(xia),仰(yang)視(shi)天門(men)窔遼,如(ru)從穴中視(shi)天。直上七里,賴(lai)其(qi)羊腸逶迤,名曰環道,往(wang)往(wang)有(you)(you)絙索,可(ke)得而(er)登也(ye)(ye)。兩(liang)從者扶挾,前(qian)人相牽,后(hou)人見(jian)前(qian)人履底,前(qian)人見(jian)后(hou)人頂,如(ru)畫重(zhong)累(lei)人矣。所謂磨胸、捏石,捫(men)天之(zhi)(zhi)(zhi)(zhi)難也(ye)(ye)。”徒(tu)身(shen)尚(shang)且如(ru)此(ci),工匠肩石抬木,其(qi)工程之(zhi)(zhi)(zhi)(zhi)艱巨可(ke)想而(er)知。無(wu)怪(guai)乎,杜(du)仁杰《天門(men)銘(ming)》言:“元氣裂,兩(liang)儀具,五岳峙,真形(xing)露。惟岱宗(zong),儼其(qi)踞,仰(yang)彌高,屹天柱。浩千(qian)劫(jie),窒來去,誰(shui)為鑿(zao),起(qi)天慮。匪斤斧,乃(nai)祝祖,一竅(qiao)開(kai),達(da)底處(chu)。”不是“斤斧”所鑿(zao),而(er)是“天慮”、“祝祖”而(er)成。天門(men)開(kai)通之(zhi)(zhi)(zhi)(zhi)后(hou),“ 踖此(ci)往(wang),嘉無(wu)數。無(wu)懷下(xia),兵刑措,七十(shi)君,接鑾輅(lu)。”然而(er)后(hou)世(shi)“圣(sheng)道熄,彝倫(lun)斁,揖讓歇,篡奪屢。忽(hu)焉闔,梗無(wu)路(lu)。象(xiang)緯森,敕訶護,朝(chao)百靈(ling),由茲戶。金璀璨,朱間布,九虎蹲,萬夫怖。”因(yin)為后(hou)世(shi)君王(wang)不再稟行三皇五帝之(zhi)(zhi)(zhi)(zhi)圣(sheng)道,故而(er)天門(men)“忽(hu)焉闔”。作(zuo)者憂國憂民,發出了“辟何時,坦(tan)如(ru)故”的吶喊(han)。上天明示,只有(you)(you)“豁(huo)蒙蔽,泄(xie)塵霧(wu),刮政疵,剔民蠹”,達(da)到“上得情,下(xia)安(an)作(zuo),額血殫,帝聰悟”,天門(men)才能再開(kai)。張(zhang)志純(chun)于天門(men)經構室宇,歷時近三年乃(nai)成,杜(du)仁杰于是乎銘(ming)之(zhi)(zhi)(zhi)(zhi)。銘(ming)文(wen)最后(hou)透(tou)露出創建(jian)初衷:“刻我(wo)銘(ming),期孔固,垂(chui)萬世(shi),正王(wang)度(du)”,闡發出“神(shen)道設教(jiao)”的深意(yi)。
張志純修建廟宇而(er)闡(chan)揚(yang)道教,“若夫師之(zhi)(zhi)寢處衣食,與(yu)役(yi)夫等(deng)。是以(yi)人忘其死(si)而(er)成師之(zhi)(zhi)志,雖國(guo)朝為之(zhi)(zhi),亦不能齊(qi)一(yi)如(ru)此”。杜仁杰(jie)撰(zhuan)《泰安阜上張氏先塋記》亦云(yun):每次(ci)工程完工,接(jie)受朝廷賜(si)號和任命(ming)之(zhi)(zhi)后,他(ta)總是“慨(kai)然拂衣,復(fu)還(huan)布山之(zhi)(zhi)舊隱”。其性情之(zhi)(zhi)淡泊高遠可見一(yi)斑。
南天(tian)(tian)門于(yu)元中統五年(1264)竣(jun)工之后,明清多次重(zhong)修。今之南天(tian)(tian)門保持清代(dai)風(feng)格,分上下(xia)兩層(ceng)。下(xia)層(ceng)為(wei)拱(gong)形門洞(dong),條(tiao)石壘(lei)砌,券石起拱(gong),頂鋪條(tiao)石,四周(zhou)冰盤式(shi)出檐。上鑲(xiang)貼金石額書(shu)“南天(tian)(tian)門”三個大字(zi)。上層(ceng)建摩空閣,面(mian)闊三間,二(er)柱(zhu)五檁五架(jia)梁(liang),重(zhong)梁(liang)起架(jia),黃琉璃瓦(wa)卷棚重(zhong)檐歇(xie)山頂。南向正門開拱(gong)形門,兩次間各(ge)開一窗(chuang)。門上石額題“摩空閣”。
南天(tian)門(men)(men)(men)北面,宋真(zhen)宗時建三靈(ling)候祠,《通(tong)志(zhi)》稱(cheng):“周(zhou)(zhou)諫官唐宸(chen)、葛雍、周(zhou)(zhou)武也(ye)。宋真(zhen)宗東封泰(tai)山見(jian)三神人(ren)于(yu)天(tian)門(men)(men)(men),因加封建祀”。元代已圯,后建關(guan)帝(di)廟(miao)(miao)。今關(guan)帝(di)廟(miao)(miao)三間(jian),四柱五(wu)(wu)架(jia)梁七檁前后廊(lang)式,重梁起架(jia),五(wu)(wu)脊硬山頂(ding)。前廊(lang)內有關(guan)帝(di)像(xiang)贊碑,像(xiang)陰線刻。南天(tian)門(men)(men)(men)和關(guan)帝(di)廟(miao)(miao)中間(jian)兩(liang)側,有東西(xi)配(pei)殿各三間(jian)。南天(tian)門(men)(men)(men)下側有石棚,內壁鑲南天(tian)門(men)(men)(men)創建碑。元正(zheng)統(tong)五(wu)(wu)年正(zheng)月(yue),杜(du)仁(ren)杰撰(zhuan)文,東平(ping)路總管嚴忠范書丹,泰(tai)安州(zhou)刺史張汝霖勒石,淵靜(jing)大師岱(dai)廟(miao)(miao)觀主劉德源,昭真(zhen)觀主翟慶真(zhen)同(tong)立。
建成(cheng)之后的(de)(de)(de)(de)(de)南天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men)成(cheng)為(wei)泰(tai)(tai)(tai)(tai)山(shan)、泰(tai)(tai)(tai)(tai)城(cheng)“三重空間(jian)(jian)、一(yi)(yi)條軸(zhou)(zhou)線”整體(ti)格局中(zhong)最重要的(de)(de)(de)(de)(de)景(jing)點之一(yi)(yi)。歷史上,泰(tai)(tai)(tai)(tai)城(cheng)“三重空間(jian)(jian)”是(shi)(shi)指陰司、人(ren)間(jian)(jian)、天(tian)(tian)(tian)(tian)(tian)(tian)庭。泰(tai)(tai)(tai)(tai)城(cheng)奈(nai)河(he)以西以南,以奈(nai)河(he)橋(qiao)和蒿里(li)山(shan)為(wei)主,屬(shu)于陰司地獄(yu)。中(zhong)國傳(chuan)統(tong)的(de)(de)(de)(de)(de)地府有兩(liang)處,一(yi)(yi)是(shi)(shi)泰(tai)(tai)(tai)(tai)山(shan)前的(de)(de)(de)(de)(de)蒿里(li)山(shan),再就(jiu)是(shi)(shi)四川的(de)(de)(de)(de)(de)酆都(dou)。古人(ren)認為(wei),蒿里(li)山(shan)是(shi)(shi)人(ren)死后鬼(gui)(gui)魂歸(gui)宿的(de)(de)(de)(de)(de)地方(fang)。早在漢朝(chao)時,就(jiu)有“泰(tai)(tai)(tai)(tai)山(shan)主生死”、“人(ren)死為(wei)鬼(gui)(gui),魂歸(gui)泰(tai)(tai)(tai)(tai)山(shan)”之說。泰(tai)(tai)(tai)(tai)城(cheng)(包括原奉高)東(dong)半部(bu)至(zhi)(zhi)岱麓屬(shu)于繁華熱鬧的(de)(de)(de)(de)(de)“人(ren)間(jian)(jian)”。整個泰(tai)(tai)(tai)(tai)城(cheng)建筑,以通(tong)天(tian)(tian)(tian)(tian)(tian)(tian)街、岱廟(miao)、岱宗坊(fang)為(wei)中(zhong)軸(zhou)(zhou),左右(you)對稱(cheng),布局嚴(yan)整。自岱宗坊(fang)至(zhi)(zhi)一(yi)(yi)天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men),便由“人(ren)間(jian)(jian)”開始“登天(tian)(tian)(tian)(tian)(tian)(tian)”,攀登六千余(yu)級臺階(jie),經中(zhong)天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men),至(zhi)(zhi)南天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men)便到(dao)了(le)“天(tian)(tian)(tian)(tian)(tian)(tian)庭”。泰(tai)(tai)(tai)(tai)山(shan)以“朝(chao)天(tian)(tian)(tian)(tian)(tian)(tian)”為(wei)中(zhong)心的(de)(de)(de)(de)(de)整體(ti)構思中(zhong),有一(yi)(yi)條中(zhong)軸(zhou)(zhou)線,即泰(tai)(tai)(tai)(tai)山(shan)東(dong)路(lu)(古代“中(zhong)路(lu)”)景(jing)觀(guan),這是(shi)(shi)泰(tai)(tai)(tai)(tai)山(shan)的(de)(de)(de)(de)(de)核(he)心。這種格局是(shi)(shi)由歷代帝王(wang)封(feng)禪(chan)、祭祀(si)泰(tai)(tai)(tai)(tai)山(shan)而形成(cheng)的(de)(de)(de)(de)(de)。帝王(wang)來泰(tai)(tai)(tai)(tai)山(shan)封(feng)禪(chan)、祭祀(si),多循東(dong)路(lu)而登山(shan)。一(yi)(yi)般是(shi)(shi)跨越(yue)大汶(wen)河(he),進入泰(tai)(tai)(tai)(tai)安(an)城(cheng)南關,穿(chuan)過“通(tong)天(tian)(tian)(tian)(tian)(tian)(tian)”街,至(zhi)(zhi)紅門(men)(men)(men)(men)下,更衣登山(shan)。經由“一(yi)(yi)天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men)”、“中(zhong)天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men)”直達“南天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men)”,再經碧(bi)霞祠,登臨玉(yu)皇(huang)頂,祭祀(si)禮(li)拜(bai)(bai)仰答神(shen)庥。而南天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men)恰(qia)恰(qia)是(shi)(shi)登天(tian)(tian)(tian)(tian)(tian)(tian)的(de)(de)(de)(de)(de)最后一(yi)(yi)道(dao)關隘,攀上“緊(jin)(jin)十八(ba),慢十八(ba),不緊(jin)(jin)不慢又十八(ba)”的(de)(de)(de)(de)(de)素有“天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men)云梯(ti)”之稱(cheng)的(de)(de)(de)(de)(de)十八(ba)盤,步入南天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men)便到(dao)了(le)“天(tian)(tian)(tian)(tian)(tian)(tian)街”。南天(tian)(tian)(tian)(tian)(tian)(tian)門(men)(men)(men)(men)是(shi)(shi)泰(tai)(tai)(tai)(tai)山(shan)自然(ran)景(jing)觀(guan)與人(ren)文(wen)景(jing)觀(guan)的(de)(de)(de)(de)(de)絕妙(miao)結合(he)(he)(he),其蘊含的(de)(de)(de)(de)(de)“天(tian)(tian)(tian)(tian)(tian)(tian)人(ren)合(he)(he)(he)一(yi)(yi)”的(de)(de)(de)(de)(de)精(jing)神(shen),與帝王(wang)封(feng)禪(chan)祭祀(si)泰(tai)(tai)(tai)(tai)山(shan),溝通(tong)天(tian)(tian)(tian)(tian)(tian)(tian)地,宣示(shi)受命于天(tian)(tian)(tian)(tian)(tian)(tian)、國泰(tai)(tai)(tai)(tai)民(min)(min)安(an)的(de)(de)(de)(de)(de)政教使命相契合(he)(he)(he),也與黎民(min)(min)百姓拜(bai)(bai)廟(miao)求神(shen),虔敬元君、祈求濟(ji)苦救難、庇佑蒼生的(de)(de)(de)(de)(de)心靈訴求相輔(fu)承。
南(nan)(nan)天(tian)門(men)建(jian)成后,泰(tai)山道教得(de)到了進一(yi)(yi)步的(de)(de)發展。張(zhang)志(zhi)純從此(ci)便與南(nan)(nan)天(tian)門(men)緊緊的(de)(de)聯(lian)系在(zai)一(yi)(yi)起。每當(dang)我們登臨(lin)南(nan)(nan)天(tian)門(men),置身“門(men)辟九霄(xiao)仰(yang)步三天(tian)勝(sheng)跡,階(jie)重萬級俯臨(lin)千嶂奇觀”(南(nan)(nan)天(tian)門(men)對聯(lian))的(de)(de)時候,就不(bu)(bu)(bu)由(you)得(de)憶起張(zhang)志(zhi)純:“如吾師者(zhe),退然才中人,癯瘁若不(bu)(bu)(bu)能勝(sheng)衣,然問無(wu)(wu)不(bu)(bu)(bu)知(zhi),叩無(wu)(wu)不(bu)(bu)(bu)應,若乃(nai)(nai)芥納須(xu)彌,囊括(kuo)宇宙,不(bu)(bu)(bu)足喻其胸次橫闊之萬一(yi)(yi)。乃(nai)(nai)以區區土(tu)木之功(gong)相溷(hun),向其不(bu)(bu)(bu)知(zhi)師之甚耶?”(杜仁杰(jie)《泰(tai)安阜上張(zhang)氏(shi)先塋(ying)記》)信哉,斯言!