本文以禮儀空間為視角，來探討唐至北宋賓禮制度及其實踐的變遷。賓禮禮儀空 間的變化，既受皇帝曰常政治空間的影響，又在很大程度上受到對外形勢的左右。無 論是唐後期蕃使來朝時的正衙禮見、後殿對見的形式，還是五代時期朝見禮儀空間的 前移，抑或是北宋的蕃使朝見禮儀皆在内朝舉行的事實，都證明了賓禮的禮儀空間與 皇帝的曰常政治空間之間顯著的關聯性。另一方面，這一時期賓禮禮儀空間的差異與 周邊形勢的變化密切相關。唐代以蕃主和蕃使為單位來制定賓禮，禮儀差別主要出現 在蕃主和蕃使之間，而非不同政權之間。不同政權的蕃使在賓禮上的差別不大，在禮 儀程序、禮儀空間上也沒有什麽不同，這在唐朝的賓禮實踐中基本上得到了體現。隨 著對外形勢的變化，周邊政權的強弱在賓禮上有了更加直觀的反映，尤其是在澶淵之 盟後，爲了應對複雜的國際環境，宋朝根據不同的國家制定不同的蕃使來朝禮儀。這 些蕃使來朝禮儀之間存在著落差，尤其是契丹使者來朝禮儀的規格遠遠高於其他蕃使， 這在禮儀空間上有充分體現。

This paper aims to provide a better understanding of the formulation and practices of the Rituals for Foreign Guests (Bin Li) in the Tang and Northern Song Dynasties from the perspective of ritual spaces. The ritual spaces of foreign guests were greatly influenced by the everyday monarchical politics and the international situation. In the latter part of the Tang Dynasty, imperial audience rituals were conducted in the inner basilicas, while the foreign guests had to salute in the formal basilica where the emperor was absent. In the Five Dynasties, numerous imperial audience rituals were performed in the formal basilica. During the Northern Song Dynasties, imperial audience rituals were exclusively held in the inner basilicas again. The movements of the ritual space of imperial audiences all reflect the close relationship between spatial arrangement of rituals and everyday monarchical politics. On the other hand, the difference between the Rituals for Foreign Guests in Tang and Northern Song China was influenced by the totally different situation surrounding the country. The Rituals for Foreign Guests in the Tang Dynasty were divided into two parts, one for sovereigns and the other for tributary envoys. The gaps in ritual standards mainly lied between the sovereigns and envoys, not among the different neighboring regimes, which could be testified by the ritual procedure and ritual space. With the radical change in foreign relations, especially after the Treaty of Chanyuan, the strength of the outlying regimes was expressed in the Rituals for Foreign Guests. Under the Northern Song, the rituals for envoys were drafted according to the different foreign states. In particular, the rituals for Khitan envoys were much more ceremonious than those for tributary envoys from other countries. The gaps in ritual standards of foreign envoys were therefore reflected in the ritual space.