《礼器》与儒家礼义诠释的核心原则
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摘要
《礼器》为《礼记》重要篇章,对礼之创制与施行原则和礼之于人修身成德的根本意义进行了深入阐发。《礼器》指出,礼的根本功能在于"释回""增美"。礼有本有文,忠信为本,义理为文。此说具有明显的先秦儒家心性哲学特征。《礼器》重点阐述了礼之制定与施行中的五大要义,即时、顺、体、宜、称。《礼器》将礼的各种复杂体制归结为"内心""外心"两大原则,通过指出其与君子之德的关联,确立了礼之本与礼之文的关系模式,并将文质统一作为礼的最终理想。
"Ritual Vessels"is an important chapter of Book of Rites, which elaborates on the creation and implementat"ion principles of rituals and the fundamental significance of rituals in human beings' morality cultivation.Ritual Vessels"pointed out that the basic function of ritual lies in"releasing"and"increasing beauty". Rite includes loyalty and righteousness. This statement has the obvious pre-Qin Confucian psychological philosophy characteristic."The Ritual Vessels"focuses on the five essentials of rite,namely, time, obedience, substance state, appropriateness and suitable."Ritual Vessels"categorizes the various complex systems of rites into two principles:"inner"and"outer". By pointing out the connection between the two principles with the virtue of a gentleman,it establishes the relationship between the loyalty of rite and the righteousness of rite and regards the unity of righteousness and loyalty as the ultimate ideal of rite.
"Ritual Vessels"is an important chapter of Book of Rites, which elaborates on the creation and implementat"ion principles of rituals and the fundamental significance of rituals in human beings' morality cultivation.Ritual Vessels"pointed out that the basic function of ritual lies in"releasing"and"increasing beauty". Rite includes loyalty and righteousness. This statement has the obvious pre-Qin Confucian psychological philosophy characteristic."The Ritual Vessels"focuses on the five essentials of rite,namely, time, obedience, substance state, appropriateness and suitable."Ritual Vessels"categorizes the various complex systems of rites into two principles:"inner"and"outer". By pointing out the connection between the two principles with the virtue of a gentleman,it establishes the relationship between the loyalty of rite and the righteousness of rite and regards the unity of righteousness and loyalty as the ultimate ideal of rite.
引文
[1]张载.张子全书[M].西安:西北大学出版社,2015.
[2]卫湜.礼记集说[M].长春:吉林出版集团有限责任公司影印,2005.
[3]孔颖达.礼记正义[M].上海:上海古籍出版社,1990.
[4]陈澔.礼记集说[M].上海:上海古籍出版社,1987.
[5]孙希旦.礼记集解(中册)[M].北京:中华书局,1989.
[6]汪绂.礼记章句[M].上海:上海古籍出版社,2002.
(1)《礼器》开篇云:“礼器是故大备”,考其文意,应前有所承。郑康成注云“《礼器》,言礼使人成器,如耒耜之为用也。‘人情以为田’,‘修礼以耕之’,此是也。大备,自耕至于‘食之而肥’。”郑注似以为此文直承《礼运》篇末文字而来,可见两篇相连之说,绝非空穴来风。《正义》云:“此‘大备’者,则上《礼运》所云自‘人情以为田,修礼以耕之’至‘食而弗肥’是也。‘礼释回’者,此以下用礼为器以耕人情之事。”《正义》甚至认为《郊特牲》亦与《礼器》相连,故云:“此《郊特牲》以下至于‘降尊以就卑’,文承《礼器》之下,覆说以少为贵之事。”(卷二十五)然孙希旦辨之云:“(郑氏)似以此篇为承上篇而作,然上篇语意已尽,此名之义,与上篇不同,而其文体亦别,非一人之所作也。”就两篇文体及思想风格而言,孙说似更可取。
(1)郑注认为“体”乃指“天地人之别体也”,应是由上文天地之祭、宗庙之事引申而来。《正义》申郑说云:“神是天之别体,社稷山川是地之别体,鬼是人之别体”。因其为别体,故次于“顺”。但这一解说是否恰切,令人生疑。
(1)此语古人有歧解,《正义》引卢植说云:“天地之德所生至精至微也”,又申说以为“言天地之德,生于万物,深密唯精唯微,无所遗忘者也”。此以天地生物之德释“德产”之意,似太拘泥。孙希旦《集解》云:“德产,犹德性也。效,极也。天地与圣人德性之极致,精深微眇,而物无可以称之,故君子之于礼,必致慎于幽独,发于在内之至诚,而不专事乎外之备物,凡以求象夫德之精微而已。”以德产为德性,而以内之诚应精微,似更通达。
[2]卫湜.礼记集说[M].长春:吉林出版集团有限责任公司影印,2005.
[3]孔颖达.礼记正义[M].上海:上海古籍出版社,1990.
[4]陈澔.礼记集说[M].上海:上海古籍出版社,1987.
[5]孙希旦.礼记集解(中册)[M].北京:中华书局,1989.
[6]汪绂.礼记章句[M].上海:上海古籍出版社,2002.
(1)《礼器》开篇云:“礼器是故大备”,考其文意,应前有所承。郑康成注云“《礼器》,言礼使人成器,如耒耜之为用也。‘人情以为田’,‘修礼以耕之’,此是也。大备,自耕至于‘食之而肥’。”郑注似以为此文直承《礼运》篇末文字而来,可见两篇相连之说,绝非空穴来风。《正义》云:“此‘大备’者,则上《礼运》所云自‘人情以为田,修礼以耕之’至‘食而弗肥’是也。‘礼释回’者,此以下用礼为器以耕人情之事。”《正义》甚至认为《郊特牲》亦与《礼器》相连,故云:“此《郊特牲》以下至于‘降尊以就卑’,文承《礼器》之下,覆说以少为贵之事。”(卷二十五)然孙希旦辨之云:“(郑氏)似以此篇为承上篇而作,然上篇语意已尽,此名之义,与上篇不同,而其文体亦别,非一人之所作也。”就两篇文体及思想风格而言,孙说似更可取。
(1)郑注认为“体”乃指“天地人之别体也”,应是由上文天地之祭、宗庙之事引申而来。《正义》申郑说云:“神是天之别体,社稷山川是地之别体,鬼是人之别体”。因其为别体,故次于“顺”。但这一解说是否恰切,令人生疑。
(1)此语古人有歧解,《正义》引卢植说云:“天地之德所生至精至微也”,又申说以为“言天地之德,生于万物,深密唯精唯微,无所遗忘者也”。此以天地生物之德释“德产”之意,似太拘泥。孙希旦《集解》云:“德产,犹德性也。效,极也。天地与圣人德性之极致,精深微眇,而物无可以称之,故君子之于礼,必致慎于幽独,发于在内之至诚,而不专事乎外之备物,凡以求象夫德之精微而已。”以德产为德性,而以内之诚应精微,似更通达。