摘要
對老子的尊奉是玄宗崇道活動的核心。天寶二年(743),改長安玄元宫爲太清宫,洛陽玄元宫爲太微宫,諸州玄元宫爲紫極宫,標誌皇家對老子之崇祀已達到新的程度。其中,太清宫之創設、制度與儀式革新均由玄宗一手推動,重要性最高.
Although Emperor Huan of Han Dynasty漢桓帝was the first emperor who performed imperial rituals to worship Laozi老子,these rituals were not inherited by monarchs in later dynasties.Emperor Wen of Sui Dynasty隋文帝utilized northern local Daoist sources to worship Laozi老子in the way of offering(jiao醮)and it was inherited by Emperor Gaozu of Tang Dynasty唐高祖.Gaozong高宗reformed the worship rituals by adopting both Confucian and Daoist style.The Taiqinggong太清宫(Palace of Greatest Clarity),established by Xuanzong,was served as both an ancestral temple and a Daoist monastery.The core question of ritual innovation was,however,how to make the ritual(s)better fit the fundamental characteristic of Laozi as the imperial sage ancestor and the supreme Daoist deity.Based on the ancestral offering ritual,Xuanzong established the ritual of chaoxian朝獻by drawing elements from secular audience ritual,Daoist petition(zhang章)and offering.On the other hand,the golden register retreat(jinlu zhai金籙齋)performed at the Taiqinggong underwent changes as Green Declaration(qingci青詞)was instrumentally served the purpose of delivering the petition.Moreover,the Tang government represented Laozi with elements related to the deity of the Celestial Worthy of Original Commencement(Yuanshi tianzun元始天尊)and worshipped Laozi as the supreme deity.Besides,the reform had a great influence on the later development of Daoist rituals as it helped to elevate the significance of the Green Declaration which developed as an independent Daoist ritual.
出处
《唐研究》
2022年第1期207-243,共37页
Journal of Tang Studies
