理学视域中的礼说——程颐论郊祀宗祀与宗子法

Discourse upon Rites in Neo-Confucianism——Cheng Yi’s Thought of Offering Sacrifices to Ancestors and Relationship between Benevolence and Filial Piety

程颐对郊祀宗祀的理解简洁明快,体现出了理学疑经惑传的特点。他对宗祀制的理解,一方面强调父子之亲,另一方面严守君臣之义,这一做法正与他对濮议的看法完全一致,而其协调父子、君臣二伦的办法即是立足于天理本体,超越忠、孝孰轻孰重的二元对立困境。他以郊祀为合食之祭,从而突出了祭始祖与宗子法的必要性与合理性。以祭祀为天性,从理论上说明礼乐之公共性,更是极大地彰显了祭祀之礼的普遍性,为宋代以降之庶民礼制提供了理论依据,其最重要的意义则指向儒家公天下的一体政治理想之实现。

Cheng Yi’s understanding about offering sacrifice at suburb and lighting temple was succinct,and manifested the characteristic of being suspicious of Confucian classics.As for sacrifice at lighting temple,he emphasized both of the relation between father and son,emperor and subject,this idea is the same as his understanding of“pu yi”,by so doing,he avoided the conflict of the two relations,what made him do this is that he considered heavenly principle as the basic of them.As for sacrifice at suburb,he mingled this with offering sacrifice to all ancestors,so as to show the importance of sacrifice to the earliest ancestor and reconstruction of patriarchal clan system.Regarding offering sacrificing as human nature,he highlighted the universality and commonality of rites very much,in the greatest sense,the meaning of Cheng Yi’s thought about rites is trying to realize the Confucian ideal of the whole world as one community.