摘要
魏晋时期的天子宗庙因现实需求,一度实行"太祖虚位"的权宜之计,东晋穆帝以来的礼家为求回归"太祖正位"的主干道,先后进行了三次集中礼议.各家观点大致可分成三种,一种为"征西占位"说,仅从自然、人情立论,在昙花一现之后很快被抛弃;一种延续"太祖虚位",为了息灭各方争议而走向折中调和,因循旧制,亦难以令人信服;一种则力倡回归"太祖正位",此派经由虞喜、徐禅、范宣、徐邈、臧焘等人的持续努力,经义逻辑建构逐渐成熟,最终胜出.其中徐禅成功地将古《左氏》说嫁接到《礼记·祭法》的经义逻辑上,推致出四祖迁主、藏于石室的方案,实现了关键性理论问题的突破.臧焘则借用王肃庙制理论,对《王制》"与太祖而七"作出全新解读,使得"太祖正位"的理论建构最终完成.经由剖析这一制度实践的典型案例,礼制史上一条编织经注、推致经义、建构经说、革新旧制的有效路径,初步浮出水面.
Abstract
During the Wei and Jin periods,due to practical necessities,the imperial ancestral temples temporarily adopted the expedient measure of"the vacant position of Taizu(太祖虚位)".In order to return to the main road of"Taizu's upright position"(太祖正位),scholars have convened three concentrated discussions on ritessince the reign of Emperor Mu in the Eastern Jin Dynasty.The perspectives of these scholars can be roughly categorized into three groups.The firstadvocates the"Zhengxi occupation"(征西占位)theory,which groundedin nature and human sentiment,quickly fell out of favor after a fleeting moment.The second faction continued"the vacantposition of Taizu"to compromise disputes,which was not convincing.The other group advocated returning to the"Taizu's upright position".Through sustained efforts led by scholars such asYu Xi,Xu Chan,Fan Xuan,Xu Miao,Zang Tao and others,the theoretical construction of Confucian classics gradually matured and ultimately prevailed.Xu Chan successfullyintegratedthe logic of Zuo Zhuancommentary with'Ji Fa'inThe Book of Rites,proposing a plan involving the relocation of ancestral tablets to a stone chamber,achieving a breakthrough in crucial theoretical issues.Drawing on Wang Su's theory of temples system,Zang Tao made a creative interpretation of"seven with Taizu"(与太祖而七)in'Wang Zhi',completing the theoretical construction of"Taizu's upright position".Through the analysis of the typical case of this system practice,an effective path in the history of ritual systemincludingweaving annotations,deducing the meaning of classics,constructing theory of classics to innovate the old system,has emerged.
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