This book tries to break away from the traditional five rites（Ji,Xiong,Bin,Jun,Jia）structure of the exposition mode,and does not try to examine the five rites of the Northern Wei Dynasty in an all-encompassing but static way.Instead,on the premise of portraying a macroscopic picture of the Northern Wei Dynasty rites,it adopts the method of connecting points with a line to select four rites in turn that are connected in time and involve the collision,conflict,fusion,and even transformation of the primitive rites of the Northern Wei Dynasty with the Chinese canon.Under the premise of“point”: Yu Zhen,Shen Bian,Jitian Biao and Jiuxi,we dig deep into the meaning of the points,clarify the political and economic joints behind them,and then connect them with a line to outline the evolution of the ritual system of the Northern Wei Dynasty,and reveal the hidden and obvious criteria for choosing the ritual system under the vein.

The picture of the ritual system of the Northern Wei Dynasty should be an organic composition of the two: the first is to the dynasty rituals as the core of the main rituals,and the second is the main rituals outside of the miscellaneous rituals.Among them,the rituals of the Northern Wei dynasty could be divided into two parts: the Western Suburbs Ritual as the core,Baiden ancestor worship,the May 5 Connoisseur's Revels,the July 7 Revels,etc.as the auxiliary flank of the nomadic rituals of the origins of the rituals（and also perfected after the entry into the Central Plains）; the suburb of the mound of the subdivision of the difference（the northern and southern suburbs,the Hua nqiu Square Zephyr）as the core,the first silkworms of the Bird's Nest,the Sun and the Sun and the Sun and the Moon,and the five times of the day to meet the gas of the star-vigilant Huaxia rituals,which evolved out of the Northern Wei Dynasty Ritual of the two rituals（the primordial ritual and the Huaxia Festival）,three core（western suburbs,northern and southern suburbs and Huanqiu Fangze）collision,conflict,integration and even transformation of the complex situation.

Yuzhen corresponds to the stage when Takumi entered the state from the tribal alliance,and it arose and functioned in response to the mechanism of the tribal alliance.Academics speculate that the viewpoint that Yu Zhen is an official title is debatable.Feizhen is intended to distinguish the power of the early state of the division of field and hierarchical order,within the four grades and the rise and fall of the regime with the growth of constant change: from the tribal alliance to the regime in the early stages of Feizhen used to maintain the balance of power of the Tuoba monarch and the tribal chiefs,nobles; along with the regime of the transition from the clan king to the imperial politics,especially after the unification of the Emperor Taibu North China,the momentum of the imperial power is obvious to the Emperor Xiaowen,Feizhen become After Emperor Xiaowen reformed the system,the symbols of the ritual division of the Xianbei color were deflated and entered the Sha Tuo sequence,and Yuzhen went from the high position of the official title in the third year of Feng Xi's Taihe self-written S.0996 Miscellaneous Abhidharma Sutra Volume 6-Inscription（hereinafter referred to as“Inscription”）to the high position in the nineteenth year of the official title in the sequence.

From the tribal alliance into the stage of state power,Tuoba capital Pingcheng and a North China,to the Xiaowen Emperor reformed the system of rituals,strengthened the Chinese rituals at the same time,began to clean up the old customs of Tuoba.After the death of Empress Wenming,the contradiction between Emperor Xiaowen and the conservative Tuoba aristocrats came to the forefront,with the imperial family represented by the ten surnames of the latter,opposed to the reform of the system of rituals when the focus is not to absorb the Chinese canonical system,but the elimination of the old customs of the Xianbei people,the demise of the surface rituals,representing the loss of proprietary privileges behind the scenes.Therefore,before the plan of moving the capital in the 17th year of the reign of Emperor Taihe was finalized,the object of the ritual system was selected to be examined,which was the ritual institution of the Ministry of Shen,which was rarely thought of by the scholarly community,and which was covered with a veil of secrecy.On the basis of the examination of the existence of the Ministry of the Shens,the administration of the canons,the establishment of the officials,the issue of the Eight Ministries involved in the Tongjian,their subsequent destinations,and their relationship with the Ancestral Temple,etc.,we focus our attention on the historical example of the Minister of the Ministry of the Shens,Wang Chen,who in the process of relocating the temple of the Lord of the An Temple,was blocked by the representative of the old-fashioned aristocracy,Tuoba Pi,who objected to the participation of the Han Chinese commoner name Wang Chen in moving the temple to keep the purity of the imperial imperial ten-named sacrificial privileges,and thus we may have a glimpse of the historical situation of the reformation of the Emperor Xiaowen.In this way,we can see how the old customs of the Xianbei and the Chinese canonical system changed in the political game of Emperor Xiaowen's reorganization.

After moving to Luoyang,Emperor Xiaowen's ritual reforms were in full swing,and the old system of Zongzhou and the Han story were intertwined,but they were by no means fetishized,but rather plated with their own characteristics under the ultimate goal of strengthening imperial power.Taking the Tianzi/Emperor's Bowfield Rites as the object of investigation,and placing the orientation of the Bowfield of the Northern Wei Dynasty in a long period of time,it can be found that during the Zhou,Qin,Han and Tang Dynasties,there existed the trajectory of the transformation of the Bowfield's orientation from the southern cultivation of the old Zongzhou system to the eastern cultivation originating from the Han story,and that the internal cultivation of the eastern cultivation also revealed the influence of the southeast and the eastern position.There is a trajectory of transformation from the southern cultivation of the“old system of Zongzhou”to the eastern cultivation of the“story of the Han family”.The orientation of the fields in Pingcheng and Luoyang of the Tuoba Wei dynasty were both based on the southern plowing of the Zhou,and it was under the banner of the Zongjing and the Restoration of the Ancient World that they complemented their shortcomings and took advantage of their strengths to fly down the others; their systems were inherited by the Yuwen Zhou,and were eventually passed down to the Yang Sui dynasty.

After the reform of Taihe,Chinese ritual system gradually according to the prominent position,but when it comes to the military and national key,especially to maintain the imperial power,the rulers more changes in the Chinese story,in order to facilitate the harnessing of power,respect for the king,the principle of practicality steadily prevails,the application of nine tin in disguise will be a clear example.Ninetin since the beginning of the Western Han Dynasty that is debatable.Normalization of the nine tin actually began to come out of the Rite and Wefts-Containing Wenjia; began to come out of the time period when Wang Mang received the nine life of the tin（the first five years）to the Baihu Tong into a book（Jianchu four years）between.The Rites and Wefts-Containing Wenjia standardized the names of the Jiuxi under the influence of the prophetic trend in the early Eastern Han Dynasty,while the Baihu Tong quoted the text of Rite and Wefts-Containing Wenjia to remove the influence of Wang Mang's usurpation of the throne by using the Jiuxi and to return to the Jiuxi as the source of the original function of the Nine Functions of the Zongzhou Nine Functions in praising meritorious ministers,and to relate them to titles and land，and to explain the basis for the combining and sorting of the Jiuxi,thus officially prophetizing the prophetically-enhanced Jiuxi.In the 19th year of Taihe,echoing the demise of Yu Zhen,the representative of the Chinese materialization of rituals and music of the nine tin in the Northern Wei Dynasty,and its form of posthumous award after the death of the ministers can be described as a disguised application of the original function of the East Han nine tin commendation of the ministers,revealing the gradual release of imperial power from the control of the aristocracy to establish their own independent authority,and turn to limit the privileges of the nobility of the political development of the basic trend.Northern Wei nine tin and the Eastern Jin and Southern Chancellor of the differences between the nine tin,behind the essence of the position of imperial power; and for the goal of the imperial service,decided that its return to the original function can only be superficial,and will eventually with the decline of the imperial power and inevitably fall into the Chancellor of the nine tin.

Keywords: Northern Wei Dynasty,ritual change,Yuzhen and Shen Ministers,Jitian and Jiuxi