“以祖配天”与郑玄禘论的机理

“Matching the Heaven with Ancestors” and the Mechanism of Zheng Xuan's Theory on the Ceremony of Di

"王者禘其祖之所自出"之禘本为王者专有祭天之礼,但王肃、赵匡、朱熹等却将之下降为祭祖的宗庙之礼,这就瓦解了禘礼中"以祖配天"的机理,而这一机理正表明天人之际才是禘礼的真正根基。郑玄的禘论则是对以祖配天原则的坚守,只不过其禘论的特色是强调禘即郊天之祭,而所郊者为感生帝,故而在禘论中,天并非直接呈现,而是以感生帝的方式出场。后世因为拒绝感生帝的神话性质而同时拒绝了禘礼中的"以祖配天",而代之"以祖配祖",并在祖与远祖之间建立基于血缘的家族论关联,但这已与"以祖配天"中的功德论解释向度相去甚远。

The ceremony of Di （ ＂禘＂ ）in the sentence, ＂The King hold the special sacrificial ceremony of Di in memory of where their ancestors come from＂, used to be an imperial privilege of heaven worship. With Wang Su, Zhao Kuang, Zhu XI and others regarding it as a family temple sacrifice activity, however, its essential meaning of ＂matching the Heaven with ancestors＂, which apparently demonstrates that the correlation between the heaven and human is rightly the point has lost. By contrast, Zheng Xuan holds its original significance. The feature of his argument is the emphasize of the etiquette of Jiao- tian, meanwhile the kind of King who was born specially because his mother was influenced by some natural force become the main worship object. In this way, this kind of King takes the place of the heaven. The King in this theory is rejected for its obvious mythological color afterwards, yet the idea of taking ancestors as the heaven is replaced by ancestors and the earlier or remote ones. And following is the family theory to bond ancestors together basing on blood. It, however, is quite far from its original meaning.