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初唐所编《贞观礼》,以隋代礼典为基础,继承了以郑玄学说为蓝本的郊祀礼制。然而,唐代实行的郊祀与礼典之间的差别,导致郑玄学说逐渐变为仅存于礼典之中的空壳。《显庆礼》对《贞观礼》郊祀的调整,仍以郑王异同作为外在的表现形式,这与唐代郊祀礼制的变动有关,本身并不具有礼学论争的实质意义。礼典的前后差异客观上仍给唐代郊祀礼制的实施造成了困难,至《开元礼》从学理内涵与外在形式上都彻底消解了郑王郊祀礼说之间的对立,从一个侧面反映了“郑王之争”在礼制层面的消亡。
In the early Tang Dynasty, the “Zhen Guan Li” was based on the rituals of the Sui Dynasty and inherited the sacrificial ritual system based on Zheng Xuan’s theory. However, the difference between suburban sacrificial rituals and rituals practiced in the Tang Dynasty led Zheng Zheng’s theory to become an empty shell which only existed in the ceremony. The adjustment of suburbs sacrificial ceremony in Zhenguan Ceremony still takes the similarities and differences between the two schools as the external manifestation, which is related to the changes of the ceremony of suburban sacrificial offering in the Tang Dynasty. It does not have the substantive significance of the ceremony. The differences between the rituals and the rituals objectively still made it difficult for the implementation of the ritual rituals in the Tang Dynasty. From the academic connotation and external form, the “New Century Ritual” completely resolved the contradiction between ritual rituals in the Zheng and Wang Dynasties, The “Zheng Zheng dispute ” in the ceremonial level of the demise.