摘要：礼学思想是我国最为悠久传统的思想，多年来我们以礼仪之邦自称，它早已经成为了独特的文化符号，陪伴着中国走过了两千年的岁月。而在一千年前的北宋，儒家哲学经历了一场极为重要的变革，随着新儒家思想——理学的诞生，注疏学不再受到青睐，礼学也被渐渐掩去其光芒、一度蒙尘，险些淹没在理学的华彩之下。但也正是在与理学的交汇互动中，经过形而上学的洗礼，儒家传统的礼学思想被注入了新的生命力，使其重新焕发了活力。在这场礼学的变革中，北宋五子作为理学的奠基者自然是人们关注的重点，然而很可惜五子并没有礼学相关的完整著作传世。近年来随着吕大临《礼记解》辑校工作的完成，使得我们可以进一步对北宋道学的礼学思想进行探索。宋史评价吕大临“通《六经》，尤邃于《礼》”，他是张载亲传弟子中最为出色的一个，尽得张子礼学真意。张载去世后，大临先后问学于二程，受二先生指导，后成为程门四先生之一。他既涉关又涉洛，承二家之所长，他的《礼记解》可以满足我们急于窥探北宋礼学重获新生的过程，帮助我们了解礼学如何走出传统注疏学的研究范式，走向了形而上学的道路，构建了一套自上而下、由理至礼的儒家新礼学体系。
宋儒对“礼”的诠释多围绕着“天”来进行，尤其是北宋的道学家们更加强调“礼者，理也”。吕大临也不例外，他通过“理义”把“天理”同“礼义”相勾连，贯通天与人；将“中”附着在“道体”之上，从而贯通天道秩序与人道秩序。由天赋予礼以合法性，为儒家传统伦理纲常重新树立权威。
吕大临持心性一元论观点，认为人的本心与本性别无二致。他以孟子的“赤子之心”为本心，他的赤子之心包含了本体意义上的“中道”，由赤子之心所发皆符合“义理”。所以他要求从喜怒哀乐未发之际上下功夫，也就是坚守本心的纯一无伪之“中”。吕大临以“礼义”为人本心中所固有的“中道”，人在生成过程中受到“流形”的影响，使得人并不能体察到本性中所内蕴的“礼义”，导致了人有善有恶。他同张载一样认为人之性可以改变，改变的方式为“学”，学的目的在于“致知”。而“知“最终要落实在“礼”上，即知礼中之义，即可反归人之本性，以和于天道。
吕大临把“仁”与“万物一体”相联系，沿着“克己复礼为仁”的思路来刻画“己”的内涵。要求忘记“己身”、摒弃自己的私意，也就是“克己”。“克己”便是摒弃了“私心小意”，全心全意仁爱万物，成就“以万物为吾体”的境界。他把“礼”、“理”互训，确切地说他把“礼义”等同于“理义”，所以他要求“克己复礼”，实际上就是要求人们去体认礼中所蕴含的微言大义，也即是以“中”为核心的价值秩序。在践行礼的过程中，他要求要始终持有诚敬之心，以诚敬贯穿礼之始末。
唐宋之际的社会变革延展到了北宋社会的各个层面，对于传统儒家礼学思想而言，这无疑是场极为严峻的考验。吕大临等宋儒一方面面对着被打破了的士庶贵贱等级之差，他们急需在士礼崩塌之后确立全新的士庶之礼，把乡党之间的百姓也笼罩进“礼”的统辖之下。另一方面，他们还要面对佛、道二教多年冲击下的传统礼俗，重新确立儒家礼的统治地位，化礼成俗，以正人伦。再次，他们需要考虑如何把形而上的天理切实带入到礼学实践中来，保证礼仪的践行。这些都是摆在吕大临等北宋儒者面前的问题，是时代赋予他们的焦虑，也是时代给予他们的课题。
关键词：吕大临 礼义 天理 中 秩序
Abstract: The thought of rites(Lixue礼学) is the oldest traditional intellectual system in our country, and over the years our country has been claimed as the "Ritual State" by ourselves. Therefore, rites have become a unique cultural symbol, accompanying China for over two thousand years. A thousand years ago in the Northern Song Dynasty, Confucianism experienced an important change: due to the birth of Neo-Confucianism, the study of classical annotation(zhushu xue 注疏学) was no longer favored, and the ritual study was gradually losing its radiance, even being covered by dust and nearly being submerged in the brilliance of Neo-Confucianism.
However, because of the interaction with Neo-Confucianism, via the influence of Metaphysics during this process, the thought of rites, which belongs to the tradition of Confucianism, was injected new vitality and became vigorous again.In this reform, as the founders of Neo-Confucianism, the "Five Masters" of the Northern Song Dynasty(beisong wuzi 北宋五子) are doubtless the center that people pay much attention to, .Nevertheless , it is a pity that there is not any crucial writing by the "Five Masters" related to the intellectual of rites which could be seen during a long time. Until recent years, as the compilation of Lü Dalin's the Explanations on theRecords of Rites(liji jie 礼记解) has been done, it is possible for us to further explore the ritual thoughts ofDao Study 道学in the Northern Song Dynasty.
The History of the Songacclaims that Lü Dalin comprehensively understood theSix Classics, especially theRites(Li礼). He was the most outstanding disciple of Zhang Zai, who fully learned the essence of Zhang Zai'sthought ofrites. After Zhang Zai had been dead, Lü Dalin continued to study successively under "the twoCheng’s 二程" (Cheng Hao and Cheng Yi) guidance, then he became one of the four famous disciples of Cheng's School 程门. His scholarship contains both elements of Guan School关学and Luo School洛学, absorbing the advantages of these two schools. Lü Dalin'sthe Explanations on theRecords of Rites could satisfy our eagerness to inquire the process of renascence of the thought of rites in the Northern Song Dynasty. It also could help us to understand how the thought of rites altered its traditional methodology of classical annotation into the metaphysical methodology, and consequently, built a new Confucian intellectual system of rites from the way of top to down andprinciple (li 理) torites.
In the Song Dynasty, Confucians'explanations to rites were mostly from the view of the Principle of Heaven (tianli 天理). Especially, the Dao Scholars 道学家in the Northern Song Dynasty more emphasized on the opinion of that"rites refer to the Principle of Heaven". Certainly, LüDalin was no exception. He combined the Principle of Heaven and the meaning of rites by using the conception of"the meaning of principle (liyi 理义)"to get through heaven and human beings. By attaching"mean (zhong)"to the"Body ofDao", he synthesized the order of the way of heaven with the order of the way of human beings. In this way, heaven endows the legitimacy of rites, which helps to re-establish the authority of Confucian traditional ethics.
LüDalin held the monism about the relationship between human's heart-mind (xin心) and nature (xing 性), it claims that both of heart-mind and nature are indistinguishable. He also preferred Mencius's"innate goodness"as human's original heart-mind. His idea of innate goodness contains"mean"(zhongdao 中道) in ontological sense, and all thoughts that come from innate goodness are in accordance with“moral principles (yili 义理)". Therefore, he claimed that we were supposed to make efforts before expressing our fellings, in other words, we should insist the"mean"in human's heart-mind.
LüDalin regarded that"the meaning of rites"are "mean"in human's heart-mind, people would be influenced by"manifolds"(liuxing流形) during the process of one's grown up, which makes people could not perceive the meaning of rites in human's nature, accordingly, human nature could be good or evil. Lü Dalin shared the same opinion with Zhang Zai, that is human nature could be changed by "learning" (xue学). And the purpose of learning is "to know" (zhizhi致知), which should be practiced in the way of rites, namely understanding the true meaning of rites and going back to human's nature, in order to accord with the principle of heaven.
By interrelating "humanity (ren仁)" with the idea of "all things organize as an integrity". Lü Dalin described the meaning of "self" from the perspective of "someone who restrains himself and behaves by rites is humane". He also required "forgetting ourselves", abandon our selfish intentions, this is self-restraint. Self-restraint refers to abandoning our selfishness and being benevolent to all creatures in nature, which can help us to reach the realm of "all things and I organize as an integrity". Lü Dalin interpreted "rite" and "principle of heaven" mutually. To be exact, he equated "the meaning of rites" with "the meaning of principle", and this is why he claimed that "someone who restrains himself and behaves by rites is humane". In fact, he asked people to understand the subtle words and great meaning (weiyan dayi 微言大義) in rites with their experiences, i.e. taking “mean” as the core of the order of value. In the process of ritual practicing, he required people to always hold a sincere heart and practice rites with their sincerity.
The social reform originating between the Tang and the Song dynasties extended to all the levels of the society in the Northern Song Dynasty, which is undoubtedly a severe test for the traditional Confucian ritual thought. On the one hand, envisaging the disruption of rank division and hierarchy, Lü Dalin and other song Confucianists needed to establish a new series of rites related to intellectuals (shi 士) and civilians (shu 庶), which could makepeople in the control of rites. On the other hand, they had to re-establish the dominance of Confucian rites because the traditional rituals were impacted by Buddhist and Taoism. Moreover, they should consider about how to bring the principle of heaven into the practice of rites, so as to ensure that the rituals must be practiced. These were the problems Lü Dalin and other Confucianists in the Northern Song Dynasty faced, these were the anxieties from the time they existed, these were the issues which had to be solved at that particular era as well.
Key Words: Lv Dalin rite heavenly principle mean order
导师：张广保教授
