從奏議到經義──西漢晚期廟數之爭析論

Abstract

本文藉由探討《漢書‧韋玄成傳》的廟制奏議，辨析鄭玄、王肅廟數主張的義理內涵與理論源流。得知王肅的「九廟」說，完全沿襲劉歆禮說；至於鄭玄的「七廟」說，其中「四親廟」實承自永光4年韋玄成的奏疏，而「祖考廟」、「二祧」的定義，則從於劉歆「祖廟」、「宗廟」的分判。再由奏議反映的學術形式觀察，鄭、王兩說僵持不休的癥結，在於雙方論證效力、文獻根據相對等同的狀況下，並沒有任何機制能夠判定，究竟何種詮釋才是真正的周代禮制。而劉歆為了補葺天子禮節的散佚，不惜割裂經傳文字以創發禮例的治學方法，非但挑起許多禮制爭議，亦揭開今、古文經學分裂的序幕。

This article analyzes the theory of the system of the ancestral temple number of Zheng-Xuan (鄭玄) and Wang-Su (王肅) from the palace memorials in Han-Shu (漢書). We know Wang-Su’s hypothesis of Nine Ancestral Temples follows Liu-xin’s (劉歆) etiquette learning, and Zheng-Xuan’s hypothesis of Seven Ancestral Temples follows Wei-Xuan-Cheng’s (韋玄成) and Liu-xin’s etiquette learnings. The article reveals the cause of the arguments between Zheng-Xuan and Wang-Su is that we cannot determine which one is right or wrong in the academic background of Han Dynasty. However, Liu-xin finds a new research method in order to fill the vacancies of the emporers’ etiquette. On the contrary, his behavior provokes the etiquette argument and the cleavage in Confucian classics.