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75 | 三《禮》本是實學,非可空言;故南北學分,而三《禮》皆從鄭注;皇、熊說異,而皆在鄭注範圍之中。宋時三禮之學,講習亦盛。王安石以《周禮》取士。後有王昭禹、易袚、葉時,皆可觀。《儀禮》有李如圭《集釋》、《釋宮》,張淳《識誤》,並實事求是之學。《禮記》,衛湜《集說》一百六十卷,采摭宏富,可比李鼎祚之集《周易》。而陳祥道之《禮書》一百五十卷,貫通經傳,晁公武、陳振孫服其精博。竊謂祥道之書,博則有之,精則未也。宋人治經,務反漢人之說。以禮而論,如謂郊禘是一,有五人帝,無五天帝,魏王肅之說也。禘是以祖配祖,非以祖配天,唐趙匡之說也。此等處,前人已有疑義,宋人遂據以詆漢儒。三代之禮久亡,漢人去古未遠,其說必有所受。古時宮室制度,至漢當有存者。如周之靈臺,漢時猶在,非後人臆說所能奪也。若古禮之不宜於今者:郊禘一歲屢行,天子難於親出;宗廟四代選毀,人情必疑不安。後世天則每歲一郊,祖則同堂異室,此皆不必強摹古禮,亦不必以古禮為非,宋人盡反先儒,一切武斷;改古人之事實,以就我之義理;變三代之典禮,以合今之制度;是皆未敢附和以為必然者也。朱子《儀禮經傳通解》,以十七篇為主,取大、小戴及他書傳所載系於禮者附之,僅成家、鄉、邦國、王朝禮,喪、祭二禮未就而朱子歿,黃乾續成之。其書甚便學者,為江永《禮經綱目》、秦蕙田《五禮通考》所自出。 |
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