论圣人制礼之依据与旨归——以《易经证释》释履卦为中心

The Basis on Which the Sages Invented Rituals and Their Final Purpose:Focusing on the Interpretation of Hexagram Lü [■, 10] by the Yi jing zheng shi

文王六十四卦卦序将履卦[■]放在小畜卦[■]之后,与孔子所说的'富而教之'之意相通。履与小畜相辅相成,互为其用——畜以致履,履以保畜。履有补阙之象,即通过自修,'克己复礼'来复性全生。履卦'上天下泽',为天地万物有其定序之象,圣人因之而制礼,以体现'万物并育而不相害,道并行而不相悖'之旨。履卦亦有父慈子孝之象,圣人据此而制定孝亲、祭祀之礼,以体现报恩之情、固本之宜。从履卦之字形结构来看,履有依栖安息之所及复归于道之意。礼教之成可以化所难化,通所难通,故履卦卦辞'履虎尾,不咥人,亨'寓有礼教已成之意。履卦之'上天下泽',虽有上下之分,而更重上下交孚之用、交济之情;虽具尊卑之分,而更重合和感通之功。故圣人制礼并非以尊卑等级为重。履卦六爻之辞及其象义,则因其时位而分别寓有素位而行、守中不失、无礼则凶、光明不疚、乾惕不息、成德达道之旨,而其要则在'内止至善''外明明德'。故礼之用在于全人生、定民志及平治天下。明白圣人制礼之依据及其旨归之后,我们在制定适应新时代之礼仪时就要以实现复性全生、上下交孚为鹄的,以激发人的先天创造力为宗旨,而不应以束缚人、限制人为目标,以避免再次发生'以理(礼)杀人'之悲剧。

In the sequence of the 64 hexagrams,Lü[■,Practice of Rituals,10]was put in the next place to Xiao Xu[■,Small Accumulation of Wealth,9],which is congruent with Confucius’s advocacy of'education after wealth'.Lüalso means the accomplishment of human nature through self-cultivation.The image of Heaven[■]in the upper position and Lake[■]in the lower position in Lüsignifies everything has its fixed order,by which the sages invented the rituals to embody the order in the natural and social world.Lüalso has the image of the affinity between affectionate father and filial son,by which they created the rituals to express filial piety.The character Lü履shows a person is returning to the Dao(Way)under a secure residence.The judgment of the hexagram demonstrates that one can move and transform everything through Lü.Although there is a distinction between the upper and lower positions in the hexagram,it puts the interaction of the two parts on the basis of trustworthiness in the first place so as to realize the great peace under heaven.The new rituals we make for present day ought to embody the sages’goal and prevent them from'killing people(by rituals)'again.