试论辽朝太宗时期的宗庙制度
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摘要
辽朝太宗时期在太祖朝的基础上,进一步推动了辽朝的宗庙制度建设。从太祖陵、庙的建设及对太祖庙的拜谒等举措可以发现,太宗时通过效仿汉唐制度,从"受命于天"与"受命于祖"的角度实现了其在确立皇位继承、维护统治等方面的政治目的。而太祖庙的神化、斡鲁朵、行宫庙的建设以及临时临事性的宗庙吿谒礼仪,一方面体现了辽朝制度中对契丹传统精神信仰的保留,另一方面也反映了辽太宗时期并未完全照搬中原制度,而是出于政治功用对中原政权制度的借鉴,凸显了辽朝宗庙为皇权服务的政治特点。
In the control of Liao Taizong,the construction of the ancestral temple system of Liao dynasty had been further promoted on the basis of Liao Taizu.From the behaviors as building and visiting the mausoleum and temple for Taizu,it would be found that the political objective of Taizong copying the ancestral temple system of Han and Tang dynasties had been to ensure the royal inheritance and protect his dominance.The deifying of Taizu Temple,the building of Wo Luduo and Palace Temple,as well as the temporary etiquette of visiting the ancestral temple,have shown the retaining of Khitan's traditional belief in Liao's system.Liao Taizong hadn't completely copied the central plains' system;instead,he had used the system for reference from the view of political function.The ancestral temple of Liao dynasty had the feature serving for imperial power.
In the control of Liao Taizong,the construction of the ancestral temple system of Liao dynasty had been further promoted on the basis of Liao Taizu.From the behaviors as building and visiting the mausoleum and temple for Taizu,it would be found that the political objective of Taizong copying the ancestral temple system of Han and Tang dynasties had been to ensure the royal inheritance and protect his dominance.The deifying of Taizu Temple,the building of Wo Luduo and Palace Temple,as well as the temporary etiquette of visiting the ancestral temple,have shown the retaining of Khitan's traditional belief in Liao's system.Liao Taizong hadn't completely copied the central plains' system;instead,he had used the system for reference from the view of political function.The ancestral temple of Liao dynasty had the feature serving for imperial power.
引文
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(2)姚思廉.陈书·沈文阿传[M].北京:中华书局,1972:435.
(3)许慎.说文解字注[M].段玉裁,注.上海:上海古籍出版社,1981:446.
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(5)脱脱,等.辽史·礼志一[M].北京:中华书局,2016:931.
(6)脱脱,等.辽史·太宗上[M].北京:中华书局,2016:34.
(1)孙希旦.礼记集解·大传第十六[M].沈啸寰,王星贤,点校.北京:中华书局,1989:917.
(2)张国庆.契丹辽帝的造像与祭祖[J].黑龙江民族丛刊,1993(3):85-89.
(3)朱子方.辽朝契丹统治者的宗庙制度[J].中国民族史研究,1992(4):49-60.
(4)王凯.辽朝礼制研究[D].长春:吉林大学,2017.
(5)朱丹丹.辽代告庙仪与谒庙仪探微[J].辽宁工程技术大学学报,2016(6):782-787.
(1)司马迁.史记·孝文本纪第十:引集解[M].北京:中华书局,1959:436.
(2)刘知几.史通通释·称谓第十四[M].浦起龙,释.上海:上海古籍出版社,1978:108.
(3)王鸣盛.十七史商榷·三祖[M].黄曙辉,点校.上海:上海书店出版社,2005:282.
(4)中国社会科学院考古研究所内蒙古第二工作队,内蒙古文物考古研究所.内蒙古巴林左旗辽代祖陵考古发掘的新收获[J].考古,2008(2):3-6.
(5)中国社会科学院考古研究所内蒙古第二工作队,内蒙古文物考古研究所.内蒙古巴林左旗辽代祖陵陵园遗址[J].考古,2009(7):46-53.
(6)中国社会科学院考古研究所内蒙古第二工作队,内蒙古文物考古研究所.内蒙古巴林左旗辽代祖陵龟趺山建筑基址[J].考古,2011(8):3-12.
(7)脱脱,等.辽史·太宗上[M].北京:中华书局,2016:34.
(8)班固.汉书·五行志第七上[M].北京:中华书局,1962:1335.
(9)宋敏求.长安志[M].台北:成文出版社,1970:336.
(10)刘毅.中国古代陵墓[M].天津:南开大学出版社,2010:63.
(1)徐乾学.读礼通考[M].苏州:江苏书局,光绪七年(1881):28-29.
(1)脱脱,等.辽史·礼志一[M].北京:中华书局,2016:932.
(2)脱脱,等.辽史·太宗上[M].北京:中华书局,2016:32.
(3)脱脱,等.辽史·太宗上[M].北京:中华书局,2016:33.
(4)宋敏求.长安志[M].台北:成文出版社,1970:336.
(1)魏徵,等.隋书·帝纪一·高祖上[M].北京:中华书局,1973:13.
(2)欧阳修.新五代史·伶官传[M].北京:中华书局,1974:397.
(3)欧阳修.新五代史·唐明宗家人传第三[M].北京:中华书局,1974:159-172.
(4)许慎.说文解字注[M].段玉裁,注.上海:上海古籍出版社,1981:90.
(1)徐乾学.读礼通考[M].苏州:江苏书局,光绪七年(1881):27.
(2)姚思廉.陈书·沈文阿传[M].北京:中华书局,1972:435.
(3)许慎.说文解字注[M].段玉裁,注.上海:上海古籍出版社,1981:446.
(4)乾隆官修.钦定续文献通考:第628册[M].上海:上海古籍出版社,1987:249.
(5)脱脱,等.辽史·礼志一[M].北京:中华书局,2016:931.
(6)脱脱,等.辽史·太宗上[M].北京:中华书局,2016:34.
(1)孙希旦.礼记集解·大传第十六[M].沈啸寰,王星贤,点校.北京:中华书局,1989:917.