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受佛教影响,宋代丧礼中火葬盛行,大作佛事之风甚炽。对此,宋儒给予高度关注,其中既有对佛教思想理论的驳斥,又有对儒家家礼节文的考订。作为宋代道学的集大成者,朱熹以阴阳二气之功用论鬼神、魂魄,否定佛教鬼神之说的理论基础;以彻底的气散论解释死亡,否认轮回主体、空间的存在可能;以气之强弱、死者怨气解释厉鬼现象,批评佛老不安于死、自私自利的生死观。朱熹的鬼神观不仅驳斥了世俗笃信的佛教轮回之说,证明在丧葬礼俗中大作佛事的虚妄,还为儒家丧祭之礼提供了理学说明。在《家礼·丧礼》中,朱熹以不间断的仪式在不断的空间变化中接续死者魂魄,使之不致分离耗散。由于持有这样的鬼神观,《家礼》对古礼的去取损益独具特色。
Influenced by Buddhism, cremation prevailed in the funeral ceremony in Song Dynasty. In this regard, Song Confucianism to give great attention, including both the refutation of the theory of Buddhist thought, but also Confucian etiquette essay textual research. As a master of Taoism in the Song Dynasty, Zhu Xi used the power of yin and yang to discuss the theoretical basis of ghosts and gods, soul and denial of Buddhist ghosts and gods. He explained the death by thorough theory of gas dispersion, denied the possibility of reincarnation and the existence of space. Weakness, the grievances of the dead Explain the ghost phenomenon, criticized the Buddha old and restless, selfish view of life and death. Zhu Xi’s notion of ghosts and gods not only refuted the secular Buddhism’s reincarnation, but also proved the futility of making Buddhist works in funeral rituals and provided a theoretical explanation for Confucian ceremony of funeral ceremony. In “Family Ceremony and Funeral Ceremony”, Zhu Xi succeeded in continuing the soul of the deceased in constant space change through uninterrupted rites so as not to separate and dissipate. Owing to such ghosts and gods viewpoints, “Family Ceremony” has its own uniqueness in taking profits and losses from ancient ceremonies.