CAJ | 학술논문

前贤曾指出,郑玄礼学体系一本《周礼》。本文略举两例为之说明。其一,以＂藏冰＂、＂用冰＂为例：虽然郑玄主要依据《左传》文字说明礼学经典中所见＂藏冰＂、＂用冰＂的时间顺序,但回归《左传》则发现郑玄所释时间顺序无法与之相吻合,实则依从《周礼.天官.凌人》等所述＂藏冰＂、＂用冰＂顺序,而有别于服虔、杜预等立足《左传》的解释立场。可见在面对众多经典需要选择取舍之际,郑玄立足《周礼》立论,阐释经义。其二,以＂五祀＂为例：关于＂五祀＂记载主要见于三礼文献之中,但是杂乱无序、矛盾丛生。郑玄依据《周礼.大宗伯》祭祀体系,首先确定＂五祀＂祭祀等级,然后选取等级分明的《祭法》篇为基准,构建出合理的周代＂五祀＂祭祀制度,再以时代和等级差异调和其他记载。但是《大宗伯》记载明显与《周礼.春官.司服》相矛盾,郑玄却弃之不用。据此,可见在礼学经典内部矛盾抵牾之中,郑玄也遵从《周礼》以调和众说,构建礼制。然而既然《周礼》文本存在矛盾,而郑玄在其中又有所去取,那么郑玄所依据的不过是理想的文本而已。
전현증지출,정현례학체계일본《주례》。본문략거량례위지설명。기일,이＂장빙＂、＂용빙＂위례：수연정현주요의거《좌전》문자설명례학경전중소견＂장빙＂、＂용빙＂적시간순서,단회귀《좌전》칙발현정현소석시간순서무법여지상문합,실칙의종《주례.천관.릉인》등소술＂장빙＂、＂용빙＂순서,이유별우복건、두예등립족《좌전》적해석립장。가견재면대음다경전수요선택취사지제,정현립족《주례》립론,천석경의。기이,이＂오사＂위례：관우＂오사＂기재주요견우삼례문헌지중,단시잡란무서、모순총생。정현의거《주례.대종백》제사체계,수선학정＂오사＂제사등급,연후선취등급분명적《제법》편위기준,구건출합리적주대＂오사＂제사제도,재이시대화등급차이조화기타기재。단시《대종백》기재명현여《주례.춘관.사복》상모순,정현각기지불용。거차,가견재례학경전내부모순저오지중,정현야준종《주례》이조화음설,구건례제。연이기연《주례》문본존재모순,이정현재기중우유소거취,나요정현소의거적불과시이상적문본이이。
Former scholars have pointed out that the protocol system set up by ZHENG Xuan follows that of the Zhou Etiquette.This paper provides two illustrations for the view.The first takes as example the ways of ＂ice-storing＂ and ＂ice-using＂ in ancient times.ZHENG Xuan explicates the temporal sequence recorded in the classics by referring to the narrative in Zuo Zhuan,but my study indicates that the two do not agree;in fact,ZHENG has followed the order of the Ling Ren in Zhou Etiquette.The second is from the ＂five targets of sacrificing＂.The relevant records are seen in Zhou Etiquette,Protocols,and The Book of Rites,yet there are numerous conflicts and disorders.I found that ZHENG sought help from the Da Zong Bo in Zhou Etiquette.However,even though the texts in Zhou Etiquette have apparent problems,ZHENG still adheres to them for choice making.Therefore,what ZHENG has stuck to is nothing but idealized texts.