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《志第一百四 輿服三 (【天子之服皇太子[附]、后妃之服命婦[附]】)》
3 | 大裘之制。神宗元豐四年,詳定郊廟奉祀禮文所言:「《周禮·司裘》『掌為大裘,以供王祀天之服』;《司服》『王祀昊天上帝,則服大裘而冕,祀五帝亦如之。享先王則袞冕』。而《禮記》云:『郊祭之日,王被袞以象天,戴冕璪十有二旒,則天數也。』王肅據《家語》,以為臨燔柴,脫袞冕,著大裘。則是《禮記》被袞,與《周禮》大裘,郊祀並用二服,事不相戾,但服之有先後耳。是以《開寶通禮》:皇帝服袞冕出赴行宮,祀日,服袞冕至大次;質明,改服大裘而冕出次。蓋袞冕盛服而文之備者,故於郊之前期被之,以至大次。既臨燔柴,則脫袞冕服裘,以明天道至質,故被裘以體之。今儀注,車駕赴青城,服通天冠、絳紗袍。祀之日,乃服靴袍至大次,服袞冕臨祭,非尚質之義。乞並依《開寶通禮》。」詔詳定所參議。 |
28 | 郊廟之祭,本尚純質,袞冕之飾,皆存法象,非事繁侈、重奇玩也。冕則以《周官》為本,凡十二旒,間以採玉,加以紘、綖、笄、瑱之飾。袞則以《虞書》為始,凡十二章,首以辰象,別以衣裳繪繡之採。東漢至唐,史官名儒,記述前制,皆無珠翠、犀寶之飾,何則?鷸羽蚌胎,非法服所用;琥珀犀瓶,非至尊所冠;龍錦七星,已列採章之內;紫雲白鶴,近出道家之語,豈被袞戴璪、象天則數之義哉!自大裘之廢,顓用袞冕,古樸稍去,而法度尚存。夫明水大羹,不可以眾味和;《雲門》《咸池》,不可以新聲間;袞冕之服,不宜以珍怪累也。若魏明之用珊瑚,江左之用翡翠,侈靡衰播之餘,豈足為聖朝道哉! |
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