關於朱熹和盛世佐對《儀禮》「經、記」文 處理的探討 --以《士冠禮》《士昏禮》《士相見禮》為例

Abstract

《儀禮》十七篇「經」文中，其中十二篇有附「經」之「記」。朱熹在《儀禮經傳通解》中對《儀禮》的原「經」文、「記」文內容進行了更改和重定，清初學者盛世佐在其《儀禮》學著作《儀禮集編》中也對《儀禮》原「經」文、「記」文內容作出了改動。那麼，朱熹、盛世佐二人如此「非常」之舉到底是否合理？其具體原因、過程和影響又為何？盛世佐本人改定「經」、「記」文的舉動是否是受到朱子的影響呢？二者之間又有何異同？ 正是基於這樣的疑問，筆者將仔細梳理朱熹、盛世佐二人對《儀禮》原「經」文、「記」文的具體變更方式和內容，以從中探究問題的答案。《儀禮》一書頭緒萬千，內容極其複雜多元，涉及到古代社會生活的各個方面，因筆者筆力尚淺，尚不足以將《儀禮》十七篇盡數剖析條解，因此，筆者選定《士冠禮》、《士昏禮》、《士相見禮》三篇作為分析文本，從中對朱、盛二人所為進行分析探究。

Of all the 17 Chapters in YiLi, 12 of them have the Note after the Scripture. Zhu Xi changed the content in the book Yi-li-Jing-Zhuan-Tong-Jie, and Shi-Zuo Sheng did the similar thing in the book Yi-Li-Ji-Bian. So here comes the question: why they did this? How? Is it reasonable? Did they have any difference? What’s the influence? To solve the problem, I will compare the contents done by these two. YiLi is a very complicated book and related to many aspects in ancient society, in the meantime, my writing skills are still shallow, so I am not being capable to analyze all the contents in the book. As a result, I choose the ShiGuanLi / ShiHunLi/ ShiXiangJianLi to be analyzed.