Book of Rites - Raiki

The name of a Confucian scripture. It is a compilation of 46 documents related to the study of rituals from the Warring States period to the early Western Han period. It consists of 49 volumes. "Records" means supplementary notes to the scriptures. Traditionally, the compilation was compiled by Dai De of the Later Han Dynasty, who selected 85 volumes, and Dai Sheng, who selected 49 volumes, from a group of documents such as the 131 volumes of the "Book of Rites" and the 33 volumes of the "Mingtang Yin Yang", compiled by Liu Xiang. The former is said to be the "Daitai Lai Ji" (Great Dai Li Ji) and the latter the "Shōtai Lai Ji" (Little Dai Li Ji) (i.e., the "Book of Rites"). The theory that links it to Dai De and Dai Sheng was that of Zheng Xuan of the Later Han Dynasty, but there are some doubts about this. In any case, the authority of the "Book of Rites" was established when Zheng Xuan annotated it together with the "Rites of Zhou" and "Rites" as the "Three Rites." During the Northern and Southern Dynasties, many commentaries on it were produced, and in the Tang Dynasty, Kong Yingda wrote "Book of Rites: Justice" based on Zheng Xuan's commentary on the "Book of Rites" and it was considered one of the "Five Classics: Justice." Among the chapters included in the "Book of Rites," "Great Learning" and "Dog of the Mean" were added to the "Four Books" by Zhu Xi (Zhu Xi) of the Southern Song Dynasty and became the fundamental scriptures of Neo-Confucianism, while "Kingship" and "Li Yun" were highly valued by modern writers at the end of the Qing Dynasty, exerting a great influence on the history of thought. The contents of the "Book of Rites" are diverse, ranging from ritual theory and the state system to detailed regulations for daily life, and Zheng Xuan, following Liu Xiang's theory, divided it into "General Commentary," "System," "Record of Yin and Yang in the Ming Hall," "Prince's Law," "Rituals," "Auspicious Rites," "Auspicious Affairs," and "Record of Amusement." As for annotations of the "Book of Rites" by Qing Dynasty scholars, Zhu Bin's "Annotation of the Book of Rites" and Sun Xidan's "Commentary on the Book of Rites" are well known.

[Takahashi Tadahiko]

"Takeuchi Teruo's translation of "New Interpretation of the Chinese Classics 27, 28, and 29: The Book of Rites, Vol. 1, 2, and 3" (1971, 77, 79, Meiji Shoin)" "Ichihara Kokichi, Suzuki Ryuichi, and Imai Kiyoshi's translation of "Complete Interpretation of the Chinese Classics 12, 13, and 14: The Book of Rites, Vol. 1, 2, and 3" (1976, 77, 79, Shueisha)"

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

儒教経典の名。戦国から前漢初期までの礼学関係の文献46種をまとめたもの。49篇(へん)。「記」は経に対する補足注釈の意。その編纂(へんさん)について、伝統的には、劉向(りゅうきょう)が整理した『礼記(れいのき)』131篇・『明堂陰陽』33篇などの一群の文献から、後漢(ごかん)の戴徳(たいとく)が85篇、戴聖が49篇を選び出したもので、前者が『大戴礼記(だたいらいき)』、後者が『小戴礼記(しょうたいらいき)』（すなわち『礼記』）であるといわれる。戴徳・戴聖に結び付けるのは、後漢の鄭玄(じょうげん)の説であるが、疑わしい点もある。いずれにせよ、『礼記』の権威が確立したのは、鄭玄が、それを『周礼(しゅらい)』『儀礼(ぎらい)』とあわせて「三礼」として注をつけたためであり、南北朝時代には、多くの義疏(ぎそ)がつくられたうえ、唐に至って、鄭玄注『礼記』に基づき、孔穎達(くようだつ)が著した『礼記正義』は、『五経正義』の一つとされた。『礼記』に含まれる諸篇のうち、「大学」「中庸」は、南宋(なんそう)の朱熹(しゅき)（朱子）によって「四書」に加えられて、朱子学の根本経典となり、「王制」「礼運」は、清(しん)末に今文学(きんぶんがく)者に重視されるなど、思想史に大きな影響を与えた。『礼記』の内容は、礼理論、国家制度から、日常生活の細かな規定まで、雑多であり、鄭玄は、劉向の説によって、「通論」「制度」「明堂陰陽記」「世子法」「祭祀(さいし)」「吉礼」「吉事」「楽記」に分けている。なお、清朝考証学者の手になる『礼記』の注釈としては、朱彬(ひん)の『礼記訓纂』、孫希旦(そんきたん)の『礼記集解』が知られる。

［高橋忠彦］

『竹内照夫訳『新釈漢文大系27・28・29　礼記　上中下』（1971、77、79・明治書院）』▽『市原亨吉・鈴木隆一・今井清訳『全釈漢文大系12・13・14　礼記　上中下』（1976、77、79・集英社）』

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