唐代有很多典禮賦，參酌唐代國家典禮之相關史料記載，可以有助於理解唐代文士是在何種文化背景和心態下創作如此大量的典禮賦。本文從文士所處的文化情境和創作心態入手，探討唐代典禮賦創作的文化情境，企圖更進一步地了解唐代文士大量創作典禮賦的背景和心境。從典禮賦的發展來看，唐代是典禮賦蓬勃發展的時期，也是創作上的巔峰時期。唐代典禮賦能對應於實際的唐代典禮禮目，命題廣泛，觸及的禮制很多。而其中月令與五行的觀念更是解讀唐代典禮賦的基本關鍵，多數典禮賦都涵攝著《禮記．月令》中的時令觀。而觀察唐代典禮賦更可以發現：典禮賦的創作有文士親臨典禮現場的事實存在，這也將有助於我們重新去理解、看待和評價唐代典禮賦。從文士創作典禮賦的心態來看，其心中往往具有根深蒂固的崇禮心態存在，結合史料來看，更可以看到唐代文士社會中的崇禮文化。透過對唐代典禮賦創作的文化情境探討將有助於從此一角度重新對唐代典禮賦進行不同於以往的評價和研究。

There were a large number of ceremony fu in Tang Dynasty. But they were not enough noticed by scholars. The ceremony fu were important material for research the national ceremony of Tang Dynasty. Writers wrote these fu with their own experience and their own value, thinking, believe. So we can research those writers' mind through the ceremony fu. (1) We can see that the Tang literati made much of ceremonial Fu through the existence of huge numbers of Tang ceremonial Fu; (2) Via the works of ceremonial Fu, the biographies of Fu’s writers, and many pertinent resources, we are able to know the literati’s attitudes of ceremony worship; (3) The ceremonial Fu could present the ritual system of Tang state, thus being worthy of our great attention; (4) The aggregate of Tang ceremonial Fu is a lot more and more complete than the pieces of the same type of former dynasties; simultaneously, as the ceremonies were treated with high respect by the state and needed by the imperial examination as well, it enables these Fu creations imply rich sociocultural meanings and that is also well worth deeply investigating; (5) To study the Tang ceremonial Fu, we have to understand the writers’ writing attitudes; therefore, we ought to grasp the era’s atmosphere and the literati’s attitudes and then we make appropriate interpretations afterwards.