「禮制語境」視域下的《論語》「繪事後素」章鄭玄注研究

《論語．八佾》「繪事後素」章記孔子與子夏引詩說禮。鄭玄站在會通《論語》、《毛詩》及《周禮》的立場為之作解，揣摩孔子與子夏對話的實際語境，以「以素喻禮」為紐帶，把「素以為絢」與「繪事後素」及「禮後」聯綴起來，又結合禮書的畫繢之制，闡明其事「功成於素」，造就絢麗光采的效果。「繪事後素」的實質，可從漢唐文獻及考古實物中找到痕跡。何晏《論語集解》據己意刪改鄭注，雖未至於從根本上改變「以素喻禮」的基調，但原注的兩大元素—嫁娶之禮及素功均被刪薙。由是「禮」字變得虛泛，宋代以後注家如朱熹等捨舊求新，使詮釋轉為哲學向度，迭出新見，終歸「反本」一途。本文從周延多元的角度，以直接證據為主、間接證據為輔，為鄭義作疏通證明，重構其中的「禮制語境」，並平議朱熹及從其說者的主要論點，正反辯證，藉此凸顯《論語鄭氏注》的價值及其意義所在。

Zheng Xuan (127-200) contributed to the Analects of Confucius by providing a new recension and commentary through his work, the Lunyu Zheng Shi Zhu (LYZSZ). In this work, he employs the theoretical and methodological characteristics of his ritual scholarship, often interpreting the ritual elements in the Analects in relation to the three ritual classics and the Book of Odes. One passage he comments on is “The White is Applied after Other Colors in Painting.” This paper compiles and reconstructs Zheng’s annotations on this passage from ancient scholars’ compilations and Tang hand-written manuscript copies of LYZSZ, thereby developing a better understanding of his views. This paper also compares LYZSZ commentaries with alternative interpretations by other Chinese commentators, particularly He Yan (?-249) and Zhu Xi (1130-1200), to emphasize the significance of LYZSZ in the study of the Analects and traditional rituals. The paper concludes that Zheng’s commentary offers a more authentic understanding of Confucius and his disciple Zi Xia’s conversations. By using the “ritual context” approach, the Analects come to life, and this approach can significantly advance the study of the Analects.