東漢應劭《風俗通義》引用經書針砭時俗、解釋古今事物，是經學與社會風俗對話的重要資料，本文擬觀察該書引用經籍的原因、表現、作用及含意。首先，說明在效法孔子的自我期許下，應劭以求實為核心，運用經籍與時俗對話，呈現經籍的社會功能。諸經傳中，由於倫理之是非需在禮的情境中貞定，故以禮類文獻為核心地位，特別著重禮義層面。其二，說明該書引用經籍解釋物類名號，賦予事物脈絡性的存在意義；並應用經籍分析令人疑惑難辨的風俗，乃至糾舉謬誤，流露大一統與重視名實的思維，與東漢儒者的關懷相呼應。因此《風俗通義》雖為個案研究，卻相當程度地體現東漢學術、社會風潮。經由本文的討論，或可豐富東漢經學史的認識。

This article discusses the transformation of social traditions by examining how Fengsu Tongyi, written by Ying Shao, quotes and interprets classical texts. The ritual records in Fengsu Tongyi are delineated through quoting and expounding on the classics as a mode of commentary on social traditions. Heavily inspired by Confucious, Ying Shao conforms to the core ideal of practicality by juxtaposing quotations from the classics with contemporary traditions in order to highlight the classics' social relevance. Fengsu Tongyi features mainly quotations from classics on the issues of etiquette that portray a guiding principle between propriety and impropriety. Furthermore, the book cites the classics to provide proper terminology for individual elements in social conventions in an attempt to rectify ambiguous and confusing customs. These measures echo the social concerns of other Confucian scholars in the Eastern Han Dynasty as they advocate a “grand unified ideal” with a focus on unified Chinese language and naming. Thus, the case study of Fengsu Tongyi in this article reflects a broader overview of Eastern Han scholarship, and paves the way for the study of Confucian classics of the Eastern Han Dynasty.