本文從禱祠的性質著眼，探討戰國包山楚簡205-206 禱祠多位祖先的意涵與 「為位」、「致福」等儀節。首先，說明禱祠乃因應事件、具有特定目的之祭祀。 根據祭祖資料顯示，因應事件時可祭祀超出常規的對象。其次，包山楚簡205-206 禱祠楚昭王及於四代祖先，實屬禱祠的表現，不宜視為僭禮或尊卑無別。第三， 討論包山楚簡205-206 禱祠祖先，乃日常生活中親族疾病相慰問、患難相扶持的 反映。廟存者可接受定時定制的常祀與禱祠。最後，根據傳世文獻，負責「為位」 的邵吉擔任宗人之職，依特定標準陳列祭祀之位與牲器粢盛。禱祠禮畢，邵吉「致 福」，即獻祭品給主人昭佗以復命、報告占卜結果。本文的討論為理解楚地卜筮禱 祠簡、解讀《禮記．祭法》提供參考。

According to the character of dǎo（禱），this paper aims to discuss the meaning of ancestor worship and the rite of wèi wèi（為位）and zhì fú（致福） in the 205-206rd Baoshan bamboo strips of Chu state. First, it explains that dǎo（禱）is the worship with specific aim for the matter. Based on information, dǎo（禱）can offer sacrifice to formers organized irregularly. Second, the appearance of dǎo is the variations but not impolite in the 205-206rd Baoshan bamboo strips of Chu state. Third, the dǎo（禱）for formers reflects the mutual help in relatives. The first and four nearly ancestors accept regular worship and dǎo（禱）. Finally, as a clerical, shào j（í 邵吉）arranges persons and idols, displays offerings and items. It is called wèi wèi（為位）. When the worship ends, shào jí（邵吉）presents the offerings and reports the result of divination. It is called zhì fú（致福）. In all, this paper boosts the understanding of the worship bamboos in Chu and Liji.