《周禮‧春官‧大祝》所載「九祭」中，第八種祭祀儀式為「繚祭」，屬於生人祭食法。《儀禮‧鄉飲酒禮》中有「弗繚」一詞，「繚」字即指「繚祭」。由於鄭玄未釋「弗」字，遂引起自唐代賈公彥以來學者的爭議，形成兩類意見，即「弗繚」一詞指「不行繚祭」或「行繚祭」兩種說法。本文首先發覆繚祭禮意，並依據經、注文字擬構「繚祭」的儀式型態。其次，依據鄭玄注文所提出的繚祭運用規則，分析學者對「弗繚」的各種解釋。筆者認為，以「弗繚」為「行繚祭」的諸多說法並不可信，而以清代張爾岐所說「弗繚者，直絕末以祭，不必繚」的說法最為確實，《儀禮‧鄉飲酒禮》「弗繚」指的就是「不行繚祭」。在確立上述觀點後，進一步指出在《儀禮‧鄉飲酒禮》的語境之下，應該仍有執行繚祭之人，此人即鄉飲酒禮的主人──鄉大夫。此一說法前賢雖略提及，然皆無論說，筆者由「行文特例與禮意」、「『如』字的詮釋」以及「鄭玄對鄭眾說『繚祭』無辨正」、「論『從士禮』僅用於與賓相關之儀節」等四個角度提出論證，希望提供學術界不同的研討之資。

The Zhouli records nine different ways of offering sacrifices. The eighth is termed the Liao sacrifice（Liaoji 繚祭）. In the Xiangyin jiu 鄉飲酒 ceremony catalogued in the Yili, the term fu Liao 弗繚 appears, which refers to the Liao sacrifice. Owing to the lack of explanatory notes about the meaning of fu 弗 in Zheng Xuan’s 鄭玄 commentary, there has been a long-running dispute concerning what the term signifies. Some scholars argue that fu Liao means “carrying out the rite of Liao,” while others think it means “not carrying out the rite of Liao.” The article first discusses the meaning of Liao, gives a brief account of the Liao sacrifice, and then analyzes the different arguments on this issue advanced by scholars. I argue that the most accurate interpretation was put forth by the Qing scholar, Zhang Erqi 張爾岐, whose opinion was that fu Liao means “cutting the lung’s end directly, without rotating the right hand.” After confirming the position that fu Liao means “not carrying out the rite of Liao,” I propose that in the context of the Xiangyin jiu ceremony, someone had the necessary rank to carry out the Liao sacrifice, and that this individual was the host of the Xiangyin jiu ceremony. This argument is based on an analysis of the writing style of the Yili and the meaning of the rites, the interpretation of the word ru 如, Zheng Xuan’s attitude towards Zheng Zhong‘s 鄭眾 explanation of fu Liao, and the rule that following the rites of the shi class only takes effect on rituals which are related to the shi class.