Chapter 18 The Confucian Rule of Rites reflected in the third section "Book of Rites"

In the pre-Qin period, there was no such a stereotyped book as "The Book of Rites".At that time there were only a lot of materials that explained "Yi Li".For example, "Hun Yi" in the current "Book of Rites" is an explanation of "Yili · Shihun Li";In addition, there are many papers and miscellaneous notes on "ritual".These prose texts are collectively called "ji", which means "record" and "note". The original form of "ji" is probably mostly written in the form of postscripts at the back of the scriptures.Many chapters in this edition of "Yi Li" are followed by such explanatory text.The most typical one is the following passage in "Scholar Crown Ceremony": "Ji. Guanyi. The first crown, the crown of black cloth... The ancients, there is no title in life and no posthumous title in death." The first word in it - "Jiu ", indicating that this is a note written by a student, not a scripture. The word "Guanyi" is the content of the record, that is, the title.This is the same style as the titles of "Guanyi" and "Hunyi" in "Book of Rites".Based on this speculation, it can be known that "ji" was first written in the form of "postscript" after the relevant scriptures.In addition, it can be deduced that there may be more than one kind of "record" of the same etiquette.Because there is "Guanyi" in "Book of Rites", and "Guanyi" in "Yili", although the content is different, they are all explaining "Shi Guanli".These two may be handouts by different scribes, or they may be handouts by the same scribe at different times.In short, one "classic" can have more "records".

There were many "records" in the pre-Qin period.But after Qin Huo, the transmission to future generations has been limited. There are only a few words in "Hanshu·Yiwenzhi": "One hundred and thirty chapters of "Ji" are also recorded by scholars after the Seventies".It is said that Dai De, a scholar of etiquette in the Western Han Dynasty, compiled an anthology of 85 articles, which is called "The Book of Rites of Da Dai", or "Da Dai Ji" for short; "Xiao Dai Li Ji", referred to as "Xiao Dai Ji".However, after the research of later generations of scholars, there are both modern writers and ancient writers, and the scriptures passed down in the Western Han Dynasty are strict, and they will not mix modern and ancient Chinese. Therefore, it is suspected that these two anthologies were adapted by the Eastern Han.But in any case, these two books are the only anthologies of the Han Dynasty that are seen today. There are still 38 chapters in "Da Dai Ji", which are annotated and published in the world. "Xiao Dai Ji" is the "Book of Rites" in "Thirteen Classics Commentary", all 49 chapters are preserved, and the titles of the chapters are as follows:

Song ceremony, upper song ceremony, lower sandalwood bow, upper sandalwood bow, lower king's moon order, Zengzi asked Wen, Wang Shizi, rites, rites, special offerings in the suburbs, Yuzao Mingtang, mourning clothes, small biography, Shaoyi Xueji, music notes, miscellaneous notes, first miscellaneous notes, and funeral notes. Law Sacrifice, Righteousness, Unified Classics, Xie Ai Gong asked Zhongni, Yanju, Confucius’s idle house, record of the mean Four systems of mourning Because "Book of Rites" is a compilation of Confucian materials, the content is very complicated.Generally speaking, it can be divided into three categories.One category is theoretical articles.For example, "Li Yun" talks about the Confucian idea of ​​rule of law, "Xue Ji" talks about the importance of education, "Yue Ji" talks about the social role of music, and so on.The second category is miscellaneous notes about various etiquette, etiquette, etiquette, and codes.For example, "Ji Yi" said that the fundamental meaning of sacrifice is "respect", and "Hun Yi" said that the function of marriage lies in "combining the two surnames" and so on.Another category is anecdotes and stories about rites and the rule of rites.For example, in "Tan Gong", it talks about the debate among Confucius' disciples on "the desire to lose poverty quickly, and the desire to die to decay quickly".In addition, there are two texts describing etiquette like "Yili", namely "Touhu" and "Ban Mourning".So "Book of Rites" is very much like a magazine of etiquette.

Although the "Book of Rites" is miscellaneous, there is one theme that runs through the whole book, that is, Confucianism's rule of ritual, that is, the Confucian thought of governing the country with ritual.Confucianism believes that in ancient times, "the world is a public".At that time, people had no selfish desires, and everything was beautiful.Later, the world was occupied by the monarch privately, and various social malpractices arose.In order to maintain the feudal order, various etiquette laws were stipulated to restrain people's behavior, so the society was fairly stable.But in the Spring and Autumn Period, due to social turmoil, the old etiquette and law no longer worked. From the Confucian point of view, it was called "rituals are broken and music collapsed", and the world was in chaos.In order to reverse this situation, it is necessary to restore the ancient (mainly the Western Zhou Dynasty) etiquette and strengthen the education of etiquette in order to maintain the feudal patriarchal relationship and seek social stability.This is the basic idea of ​​Confucianism.

In order to implement the rule of ritual, Confucianism stipulates specific social meanings for various rituals.For example, marriage is originally the destination of love, but from the standpoint of the rule of law, the nature is different. "Book of Rites · Hunyi" said: "The people who are ignorant will combine the best of the two surnames, and use the ancestral temple at the top, and inherit the future generations at the bottom, so the gentleman attaches great importance to it." As for young people's love, happiness, etc. are fundamental Don't think about it. In order to maintain the feudal patriarchal relationship, Confucianism stipulated various "names", that is, according to a person's social status, he should stipulate what he should think, say, do, and enjoy the treatment and so on.Strict etiquette dictates names even for a person's death. "Book of Rites · Qu Lixia" says: "The death of the emperor is called collapse, the princes are called scorpion, the doctor is called death, the scholar is called Bulu, and the common people are called death." The names of death are different, and the burial specifications are of course also different.This is true for death, let alone life!

The "Book of Rites" makes the role of the rule of ritual very clear. "Li Yun" said: "Husband rituals must be based (based) on the sky, confused (imitated) on the earth, listed (distributed) on ghosts and gods, and reached (implemented) on funerals, sacrifices, shooting, imperial (driving), Crown, obscurity, imperial court, and employment. Therefore, the sages show it with rites, so the countries of the world can get it and be upright." "The rite is the great handle of the emperor...so (used) to govern the government and secure the emperor." It means: "Rites are formulated according to the principles of heaven and imitating the virtues of the earth. They must be distributed among ghosts and gods, and implemented in crown ceremonies, weddings.... Sages use rituals to guide everything, and the country can go on the right track." "Rituals are an important tool for the monarch... …is a means of governing the country and consolidating its dominance.”

The "Jing Jie" also discusses from the negative side: "The ritual of the husband, the place where the chaos is born, is like the place where the water is stopped (prevented) from flowing. Therefore, the old square (old dam) is useless and broken. There must be floods (flood troubles), and those who discard the old rituals as useless will inevitably suffer chaos." Confucianism regards rituals as a dam to prevent turmoil.If the dams are destroyed, there will be floods; if the ancient rituals are abolished, there will be turmoil. "Book of Rites" fully displays the rule of ritual from both positive and negative aspects.This is the general outline of a Book of Rites.

Along with the elaboration on rites, "Book of Rites" also expresses many refined thoughts. The article "Li Yun" says: The journey of the great road is also for the public.Select the virtuous and capable, trustworthy and harmonious.Therefore, people are not only close to their relatives, not only their sons, so that the old will be able to die, the strong will be useful, the young will be strong, and the widows, widows, lonely, disabled and sick will all be supported.Men have points, women have returns.The evil of goods is abandoned on the ground, so there is no need to hide it in oneself; the evil of power does not come from the body, so there is no need to do it for oneself.That's why they don't prosper when they seek closure, and they don't commit thieves and thieves, so they don't shut down outsiders.It is called "Datong".

[To the effect] In the era when the Dao is realized, the world is public.At that time, sages were elected to govern, and they emphasized faith and advocated goodwill.Therefore, people not only love their parents, not only love their children, but also make sure that the elderly can spend their old age in peace, the young and middle-aged can make a difference, the children can be cared for, and single men and women, orphans, old people and disabled people can have a living security. .Men have things to do, women have husbands.The fear of wealth is that it is discarded and wasted, and it does not need to be owned by itself; the fear of labor is that it cannot be used and does not need to be self-interested.Therefore, the idea of ​​calculating people will not arise, theft, rebellion, and harm will not happen, and the gate does not even need to be closed at night.This is called "Datong society".

This "great unity" thought of "the world is one public" reflects the Chinese nation's ancestors' longing for a better society.It provides rich and vivid ideological materials for future generations of people with lofty ideals who are determined to transform society. "Book of Rites" also reflects that Confucianism has made in-depth discussions on certain social science theories.For example, "Study Notes" discusses the theory of education: Although there are delicacies, if you eat them, you don't know their purpose.It is the old saying to learn and then know enough; to teach and then to know what is difficult.If you know your insufficiency, you can reflect on yourself; if you know your difficulties, you can strengthen yourself.Therefore, it is said that "teaching and teaching benefit each other".

[普改]Although there is good wine and meat, if you don't eat it, you won't know its deliciousness; although you have a brilliant theory, if you don't learn it, you won't know its correctness.Therefore, only after learning do you know that you lack knowledge; only after teaching do you know what you still don't understand.Only when you know what is lacking can you go back and learn again; only when you know what you don't understand can you work hard.So it is said that "teaching and learning promote each other". The theory of "teaching benefits each other" is still a wise saying in pedagogy. There are many stories and fables with rich connotations in "Book of Rites", which can be used not only as materials for understanding ancient society, but also as essays for appreciation.Take an example from "Under the Sandalwood Bow": When Confucius passed by the side of Mount Tai, a woman wept at the tomb and mourned.He listened in the manner of a master, so Zilu asked him, "My son's crying also seems to be a person who has a lot of worries." He said: "Yes. In the past, my uncle died of a tiger, and my husband died again. Now my son is dead again. Yan!" The master said: "Why not go?" Said: "There is no tyranny." The master said: "You know it, tyranny is fiercer than a tiger!" [To the effect] Confucius passed by the side of Mount Tai, and saw a woman crying very sadly in front of the grave.He leaned on the railing to listen, and asked Zilu to ask: "You cry so sad, there must be many sad things." The woman said: "Yes. In the early years, my father-in-law was eaten by a tiger. Later, my husband was also called a tiger. I ate it. Now my son is eaten by a tiger again!" Confucius said: "Then why don't you move away?" The woman said: "Because there is no tyranny here." Confucius said: "Later generations remember: Tyranny is worse than a tiger !" This fable deeply reflects the cruelty of the aristocratic rule.Treating people cruelly is also against the spirit of the rule of law in the view of Confucianism. In short, in the book "Book of Rites", the essence and the dross are mixed together, and the magic and the rotten are mixed. We need to study carefully and take them separately. From the perspective of general social attributes: "Li" is a norm of behavior and a cultural form.It reflects the level of social spiritual civilization.Our country is known as "the state of Chinese etiquette". If we eliminate the feudal patriarchal concept of Confucianism and replace it with the interpersonal relationship of the new society, a series of patriotism and love for the people, honesty and public service, respect for the elderly and virtuous, respect for teachers and morals, and others before ourselves, etc. The reasonable connotation of "ritual" is waiting for us to carry forward. "Zhou Li" and "Yi Li" are boring and difficult to understand, and not many people study them. "Book of Rites" is a theoretical work, more vivid and diverse, and more suitable for the needs of successive dynasties. Therefore, after the Han Dynasty, it was passed down day by day. In the end, it not only became a big country from the vassal status of "Yili", but became an independent "classic" "Yili" has been widely passed down.