诠释与重构:知识史视角下魏晋至隋唐五帝祭祀的发展

Interpretation and Reconstruction:On the Development of the Sacrifice of Wudi during Wei,Jin,Sui and Tang Dynasties under the Perspective of Intellectual History

中古时期的郊祀礼说与礼制,是作为一套整体性的知识,在诠释与重构中不断发展的。郑玄、王肃的郊祀理论,为五帝的身份提供了儒学学理上的说明,建立了天—五帝—众神的三级神祇结构。魏晋隋唐君臣对郑、王天说的理解与取用是片面化的。在南朝的郊祀礼制中,郑说与王说被化约为将五帝等同于昊天的“六天说”与将五帝等同于众神的“一天说”,分别应用于明堂、迎气、雩祀之礼与南郊祭天礼之中,但这一做法难以处理郊坛上的五帝神位。隋唐的郊祀制度吸收北朝的郊丘分立之制以及南朝的五精帝祭祀体系,有意识地调整五帝的祭祀地位。最终《开元礼》折衷前代礼说与礼制,确认了五帝作为天佐与帝君的两重身份,建立起昊天—五帝—众神的祭祀结构。这一祭祀体系虽然与郑玄、王肃的理论十分接近,但其本身并不直接来源于郑、王礼说,而是礼学与礼制经过反复的诠释与重构的产物。

As a whole set of knowledge, the theory and practice of jiaosi(the Suburban Sacrifice) have been interpreted and reconstructed continuously, and kept developing in the Middle Ages. Zheng Xuan and Wang Su provided Confucian doctrinal explanations for the identities of wudi, they also constructed a three-tier deities system, tian—wudi—other deities. Over the next few hundred years, the comprehension and application of their theories has been quite biased. In the the Southern Dynasties, their theories were respectively reduced to “six heavens theory”, which equated wudi with haotian and was used in the rituals of mingtang, yingqi, yusi,as well as “one heaven theory”, which equated wudi with deities and was used in the southern suburban rituals.These misunderstanding could not handle the memorial tablets of wudi placed on the alter. The sacrificial systems in Sui and Tang dynasties integrated the traditions of Southern and Northern Dynasties, consciously adjusted the status of wudi. Eventually, Kai Yuan Li made a compromise between previous sacrificial systems,confirmed the dual identity of wudi(they were both emperors and deputies of tian), and established a three-tier sacrificial structure that consisted of haotian, wudi, and other deities. Although the system in Kai Yuan Li was very close to the theories of Zheng Xuan and Wang Su, actually it was not directly derived from them, but the product of multiple interpretations and reconstructions.