清代吳派經學先驅惠士奇半生患難，晚歲得輸力朝廷，於乾隆元年（1736）赴京纂修《三禮義疏》。然其學問不獲當世看重，在三禮館未盡所學，貢獻無多。所纂《儀禮》稿件，得到採納者較少；雖精通《周禮》之學，但與主事者方苞治學氣象不同，又未能參與其中。惠士奇禮學體現出取材廣博、注重名物訓詁等特點，更因其研究漢人古注，而顯露出若干「漢學」色彩，凡此，多與其同僚主流有別。惟乾隆四年（1740）惠氏已離開三禮館，兩年後下世，又三年，其子惠棟始大張「漢學」旗幟。本文嘗試對惠士奇的學行遭際與學術性格進行剖析述評，並藉以揭示乾隆初期漢、宋學發展實態：當時學界主導風氣仍屬宋學，而漢學尚在蟄伏。

This article aims to describe and analyze the academic life of Hui Shiqi, a senior Wu Scholar, and to argue that "Han Learning" (Hanxue) and Wu school hadn’t achieved its prosperity in the first year of the reign of Qianlong (1736-1795) Emperor in the Qing dynasty. After struggling with calamities in most of his life, Hui became a member of the Sanli Commission in his later years. In 1736, Hui participated in the writing and editing works of Commentaries on the Three Books on Rites (Sanli Yishu). However, Hui made little contribution to the Commission’s work, since few colleagues approved of his research methods. Fang Bao, one of directors of the Sanli Commission, held different views from Hui’s about the study of Zhouli. Hence, Hui was excluded from the compiling work of Zhouli Yishu. Hui’s research on Ritual Study demonstrated some characteristics of Hanxue, such as knowledgeability and philology. Unfortunately, Hui’s attitude towards Ritual Study was not accepted by his colleagues. Few of his rough draft of Yili Yishu were adopted in Sanli Yishu. In 1740, Hui left the Sanli Commission. He died two years later. In 1744, his son Hui Dong put forward a demand of developing Hanxue, and became an influential scholar in the Qianlong academia.