韋昭《國語解》用禮書研究

A Study of the Quotations from the Classics of Ritual in Wei Chao’s Commentary on Kuo-yu

本文通過分析三國時吳人韋昭《國語解》一書使用禮書的情況，考察漢晉之間注釋之學的一個現象。《國語解》所用的禮書以《三禮》為主，本文蒐集有關注解，分析韋昭運用禮書材料的方式及所達到的作用，藉以探討以下三個問題：一、韋昭以禮注釋《國語》的原因；二、韋昭禮學和鄭玄禮學的關係；三、韋昭的禮學造詣及取向。東漢末鄭玄以禮為綱，遍注群經，對韋昭有深刻的影響。韋昭又認為《國語》的價值與經相等，因而在注中多方突顯《國語》與經籍的關係，以禮書印證原文，正是一法。但從韋昭引用的禮書內容及徵引目的看來，他對這些材料的利用，已和傳統經師有所不同，而接近後世的史學家。

Li, commonly translated as “rites,” is the collective name of various social rules and regulations. Many quotations from books about ritual, mainly from the Three Classics of Ritual, are found in Wei Chao's Commentary on Kuo-yu. This paper, in analyzing these quotations, tries to answer the following questions: “What is the reason for Wei's use of Classics of Ritual to interpret Kuo-yu?” “How is Wei's interpretations of ritual related to those of Cheng Hsuan?” “What academic features can be found in Wei's interpretations of ritual?” As a predecessor, Cheng Hsuan's annotation of the Classics with reference to the Three Classics of Ritual had great influence on Wei Chao. As well, Wei believed the Kuo-yu to be of equal importance to the Classics, and his work often tried to bring out the relations between these two. This implied that the various texts were in agreement with each other in various aspects. Whenever incoherencies arose, Wei used numerous quotations from the Classics in explaining the text of Kuo-yu. However, close analysis of these quotations shows that Wei was thereby departing from the tradition of interpreting the Classics, and was approaching the common practice of historians of later times.