1
太宗天會二年，立大聖皇帝廟于西京。 熙宗天眷二年九月，又以上京慶元宮為太祖皇帝原廟。 皇統七年，有司奏：「慶元宮門舊日景暉，殿日辰居，似非廟中之名，今宜改殿名曰世德。」 是歲，東京禦容殿成。 世宗大定二年十二月，詔以「會寧府國家興王之地，宜就慶元宮址建正殿九間，仍其舊號，以時薦享」。 海陵天德四年，有司言：「燕京興建太廟，複立原廟。 三代以前無原廟制，至漢惠帝始置廟于長安渭北，薦以時果，其後又置於豐、沛，不聞享薦之禮。 今兩都告享宜止於燕京所建原廟行事。」 於是，名其宮曰衍慶，殿曰聖武，門曰崇聖。
In Taizong's second Tianhui year, a temple to the Great Sage Emperor was erected in the Western Capital. In the ninth month of Xizong's second Tianjuan year, the Qingyuan Palace in the Upper Capital was also designated as the original shrine of Emperor Taizu. In Huangtong 7, the responsible offices reported: "The Qingyuan Palace gate was once called Jinghui and its hall Chenju—names ill suited to an ancestral shrine. The hall should now be renamed Shide." That same year, the Imperial Portrait Hall in the Eastern Capital was completed. In the twelfth month of Shizong's second Dading year, an edict declared: "Huining Prefecture is where the dynasty first rose to kingship. A main hall of nine bays should be built on the Qingyuan Palace site, keeping its former name, with offerings presented each season." In Hailing's fourth Tiande year, the responsible offices reported: "With the Grand Ancestral Temple rising in Yanjing, original shrines should be re-established as well. Before the Three Dynasties there was no institution of original shrines. Emperor Huidi of Han was the first to establish temples north of the Wei at Chang'an, offering seasonal fruits; later shrines were also set up at Feng and Pei, but no full rites of sacrifice and offering are recorded for them. For the present, report offerings at the two capitals should be performed only at the original shrine built in Yanjing." The palace was then named Yansqing, its hall Shengwu, and its gate Chongsheng.
2
大定二年，以睿宗禦容奉遷衍慶宮。 五年，會甯府太祖廟成，有司言宜以禦容安置。 先是，衍慶宮藏太祖禦容十有二：法服一、立容一、戎衣一、佩弓矢一、坐容二、巾服一，舊在會寧府安置； 半身容二，春衣容一、巾而衣紅者二，舊在中都禦容殿安置，今皆在此。 詔以便服容一，遣官奉安，擇日啟行。 前一日，夙興，告廟，用酒饌，差奏告官一員，以所差使充，進請禦署祝板。 其日質明，有司設龍車于衍慶宮門外少西，東向。 宰執率百官公服詣本宮殿下，班立，再拜。 班首升殿，跪上香、奠酒，教坊樂作，少退，再拜。 班首降階復位，陪位官皆再拜。 奉送使副率太祝捧禦容匣出，宰執以下分左右前導，出衍慶宮門外，俟禦容匣升車，百官上馬後從，旗幟甲馬錦衣人等分左右導，香輿扇等前行。 至都門郊外，俟禦容車少駐，導從官下馬，車前立班，再拜。 奉送使副側侍不拜。 班首詣香輿，跪上香，俯伏，興，還班，再拜辭訖，退。 使副遂行。 每程到館或廨舍內安駐。 其道路儀衛，紅羅傘一，龍車一，其制以青布為亭子狀，安車上，駕以牛。 又用駝五，旗鼓共五十，舁香輿一十人，導從六十人，執扇八人，兵士百人，護衛二十人以宗室猛安謀克子孫充。 所過州縣，官屬公服出郭香果奉迎，再拜，班首上香奠酒，又再拜。 送至郊外，再拜乃退。 至會寧府，官屬備香輿奉迎如上儀，乘馬從至廟門外下馬，分左右導引。 使副率太祝四員，捧禦容入廟，於中門外東壁幄次內奉置定，再拜，訖，退，擇日奉安。 至日質明，差去官與本府官及建廟官等並公服，詣幄次前排立，先再拜，跪上香，樂作，奠酒，訖，又再拜。 太祝捧禦容，眾官前導引，至殿下排立。 禦容升殿奉安，訖，再拜，班首升殿，跪上香，讀祝，奠酒，樂作，少退再拜，訖，班首降階復位，同執事官再拜，訖，退。
In Dading 2, the imperial portrait of Emperor Ruizong was ceremonially moved to Yansqing Palace. In the fifth year, once the temple of Emperor Taizu at Huining was finished, the responsible offices advised that the imperial portrait should be installed there. Earlier, Yansqing Palace held twelve imperial portraits of Emperor Taizu: one in court robes, one standing, one in military dress, one bearing bow and arrows, two seated, and one in cap and robe—all formerly kept at Huining; two half-length portraits, one in spring dress, and two in caps with red garments had been kept in the Imperial Portrait Hall at the Central Capital; all were now gathered here. An edict directed that one informal-dress portrait be ceremonially installed, with officials dispatched and a departure day chosen. On the eve of departure, at dawn they reported to the temple with wine and food, appointed one announcing officer (the dispatched envoy serving in that role), and submitted a request for the imperially signed prayer board. At dawn that day, the responsible offices set the dragon carriage slightly west of Yansqing Palace's outer gate, facing east. The chief councillors led all officials in court dress to the palace forecourt, where they formed ranks and bowed twice. The lead of the rank ascended, knelt to offer incense and wine while the Court Music Office played, withdrew slightly, and bowed twice again. The lead descended and returned to his station; all accompanying officials bowed twice. The chief and deputy escort envoys led the chief invoker bearing the portrait casket out; chief councillors and the rest guided on either side. Outside Yansqing's gate they waited until the casket was lifted onto the carriage; officials mounted and followed while banners, armored horsemen, brocade-clad attendants, and others flanked the procession, with the incense carriage, fans, and the like going ahead. At the capital's suburban gate they waited until the portrait carriage paused; escorting officials dismounted, formed ranks before the carriage, and bowed twice. The chief and deputy escort envoys stood at the side in attendance and did not bow. The rank lead went to the incense carriage, knelt to offer incense, prostrated himself, rose, returned to his station, bowed twice in farewell, and withdrew. The chief and deputy envoys then departed. At each stage of the journey the portrait was lodged inside a relay station or official quarters. The roadside escort comprised one red-silk umbrella and one dragon carriage—a blue-cloth pavilion mounted on the carriage and drawn by oxen. There were also five camels, fifty banners and drums, ten bearers for the incense carriage, sixty guides and attendants, eight fan-bearers, one hundred soldiers, and twenty guards drawn from descendants of the imperial clan, meng'an, and mouke. At each prefecture and county along the route, officials in court dress went beyond the walls with incense and fruit to welcome the procession, bowed twice, the rank lead offered incense and wine, and all bowed twice again. They escorted the procession to the suburbs, bowed twice, and withdrew. At Huining Prefecture, officials prepared the incense carriage and welcomed them with the same rites; they rode in attendance, dismounted outside the temple gate, and guided on either side. The chief and deputy envoys led four chief invokers bearing the portrait into the temple; within the curtained enclosure on the east wall outside the middle gate they set it reverently in place, bowed twice, withdrew, and chose a day for the formal installation. At dawn on the appointed day, the dispatched officials, prefectural officials, temple-building officials, and others—all in court dress—formed ranks before the enclosure, bowed twice, knelt to offer incense while music played, presented wine, and bowed twice again. The chief invoker bore the portrait while the officials guided ahead to the forecourt and formed ranks. The portrait was carried up to the hall and installed; all bowed twice. The rank lead ascended, knelt to offer incense, read the prayer, and presented wine while music played, then withdrew slightly and bowed twice again. The lead descended and returned to his station; the officiating officials bowed twice together and withdrew.
3
十五年二月，有司言東京開覺寺藏睿宗皇帝皁衣展裹真容，敕遷本京祖廟奉祀，仍易袍色。 明年四月，詔依奉安睿宗禮，奉安世祖禦容于衍慶宮。 前期，有司備香案、酒果、教坊樂。 至日質明，親王宰執率百官公服迎引至衍慶宮，凡用甲騎百人，傘二人，扇十二人、香輿八人、彩輿十六人、從者二十四人、執事官二人，弩手控鶴各五十人、贊者二人、禮直官二人，六品以下官三十員公服乘馬前導。 奉安訖，百官再拜，禮畢，退立宮門之外，迎駕朝謁。 十六年正月，有司奏：「奉敕議世祖皇帝禦容當於何處安置。 臣等參詳衍慶宮即漢之原廟，每遇太祖皇帝忌辰，百官朝拜。 今世祖皇帝擇地修建殿位，庶可副嚴奉之意。」 從之。 乃敕于聖武殿東西興建世祖、太宗、睿宗殿位。 既而複欲擇地建太宗殿於歸仁館，有司言：「山陵太祖、太宗、睿宗共一兆域，太廟世祖、太祖、太宗、睿宗亦同堂異室。 今于歸仁館興建太宗殿位，似與山陵、太廟之制不同。」 詔從前議，止于衍慶宮各建殿七間、閣五間、三門五間。 乃定世祖殿曰廣德、閣曰燕昌，太宗殿曰丕承、閣曰光昭，睿宗殿曰天興、閣曰景福。
In the second month of the fifteenth year, the responsible offices reported that Kaijue Temple in the Eastern Capital held the true portrait of Emperor Ruizong in black robes with outspread wrapping. An edict ordered it moved to the capital's ancestral temple for worship and the robe color changed. In the fourth month of the following year, an edict directed that the imperial portrait of Emperor Shizu be installed in Yansqing Palace following the rites used for Emperor Ruizong. Beforehand, the responsible offices prepared incense tables, wine and fruit, and musicians from the Court Music Office. At dawn that day, princes and chief councillors led all officials in court dress to welcome and escort the portrait to Yansqing Palace: one hundred armored horsemen, two umbrellas, twelve fan-bearers, eight incense-carriage bearers, sixteen colored-carriage bearers, twenty-four attendants, two officiating officials, fifty crossbowmen and fifty crane handlers, two announcers, two ritual protocol officers, and thirty officials of the sixth rank and below in court dress riding ahead as guides. Once installation was complete, all officials bowed twice. The rite concluded; they withdrew to stand outside the palace gate to welcome the emperor for the pilgrimage audience. In the first month of the sixteenth year, the responsible offices memorialized: "By imperial command we have deliberated where the imperial portrait of Emperor Shizu should be installed. We find that Yansqing Palace is the Han-style original shrine; on each anniversary of Emperor Taizu's death all officials perform the court audience. For Emperor Shizu, selecting a site and building a hall would fulfill the intent of reverent veneration." The memorial was approved. An edict then ordered halls for Emperors Shizu, Taizong, and Ruizong built to the east and west of Shengwu Hall. Later they again wished to build a hall for Emperor Taizong at Guiren Lodge. The responsible offices reported: "At the mountain tombs, Emperors Taizu, Taizong, and Ruizong share one burial precinct; in the Grand Ancestral Temple, Emperors Shizu, Taizu, Taizong, and Ruizong share one hall with separate chambers. Building a separate hall for Emperor Taizong at Guiren Lodge now would seem inconsistent with the systems of the mountain tombs and Grand Ancestral Temple." An edict followed the earlier proposal: at Yansqing Palace alone, each emperor received a hall of seven bays, a pavilion of five bays, and triple gates of five bays. Shizu's hall was named Guangde and his pavilion Yanchang; Taizong's hall Pichang and pavilion Guangzhao; Ruizong's hall Tianxing and pavilion Jingfu.
4
十九年五月六日，奏告。 七日，奉安。 執事禮官二人，每位香案一、祭器席一、拜褥二、盥洗一、大勺篚巾全。 前一日，太廟令率其屬掃除宮內外，又各設神座於殿上，又設親王宰執以下百官拜位於殿庭。 又設盥洗位於東階下，執罍篚者位於其後。 又於神位前各設北向拜褥位，並各設香案香爐匙合香酒花果器皿物等，依前來例。 又于聖武殿上設香案爐匙合香等，又于殿下各設腰輿一、舁士一十六人、傘子各二人、執扇各十二人、導從弩手各三十人。 前一日，清齋，親王于本府，百官於其第。 行禮官執事人等習儀，就祠所清齋。 其日質明，禮官率太廟署官等詣崇聖閣奉世祖禦容，每匣用內侍二人、太祝一員，禮官、署官前導，置於聖武殿神座。 禮直官引親王宰執百官公服于殿庭班立，七品以下班於殿門之外，贊者曰：「拜。」 在位官皆再拜。 禮直官引班首詣罍洗，盥手訖，升殿，詣神座前跪上香，訖，少退，再拜。 禮直官引班首降殿復位，贊者曰：「拜。」 在位官皆再拜，訖，禮直官導世祖禦容升腰輿，儀衛依次序導從，至廣德殿，百官後從，至庭下班位立。 禮官率太廟署官就腰輿內捧禦容，於殿上正面奉安訖，百官於階下，六品已下官於殿門外，立班。 贊者曰：「再拜。」 在位官皆再拜。 禮直官引班首盥洗，盥手訖，升殿，執事官等從升，詣禦容前，跪上香，奠酒，教坊樂作，少退再拜，訖，樂止。 禮直官引班首降殿復位，贊者曰：「拜。」 在位官皆再拜。 訖，禮官率太廟署官詣崇聖閣。 太祝內侍捧太宗禦容，禮官導太宗禦容置於聖武殿，行禮畢，以次奉安於丕承殿，行禮並如上儀。 次睿宗禦容奉安於天興殿，禮亦如之。 俟奉安禮畢，百官退。
On the sixth day of the fifth month of the nineteenth year, a report was made to the temple. On the seventh day, the installation rite was performed. Two ritual officiants were assigned; for each seat there was one incense table, one mat of sacrificial vessels, two kneeling mats, one hand-washing station, and a complete set of ladles, baskets, and towels. On the previous day, the director of the Grand Ancestral Temple led his staff in sweeping the palace inside and out, set spirit seats on the hall for each emperor, and arranged bowing stations in the forecourt for princes, chief councillors, and all officials below them. A hand-washing station was also set below the east steps, with bearers of ewers and baskets stationed behind it. Before each spirit seat a north-facing kneeling mat was set, with incense tables, censers, spoons, boxes, incense, wine, fruit, flowers, vessels, and the like arranged for each according to precedent. On Shengwu Hall incense tables, censers, spoons, boxes, and incense were also set out; below the hall each emperor had one sedan chair, sixteen bearers, two umbrellas, twelve fan-bearers, and thirty crossbowmen as guides and attendants. On the previous day they observed ritual purification—princes in their mansions, officials at their residences. The officiating ritual officials and attendants rehearsed the rites and observed purification at the shrine. At dawn that day, ritual officials led Grand Ancestral Temple staff to Chongsheng Pavilion to receive Emperor Shizu's portrait; each casket was borne by two palace attendants and one chief invoker, with ritual and temple officials guiding ahead to place it on the spirit seat in Shengwu Hall. The ritual protocol officer led princes, chief councillors, and all officials in court dress to form ranks in the forecourt; those of the seventh rank and below formed ranks outside the hall gate. The announcer called: "Bow." All officials in their stations bowed twice. The ritual protocol officer led the rank lead to the ewer-washing station; after washing his hands he ascended, went before the spirit seat, knelt to offer incense, withdrew slightly, and bowed twice. The ritual protocol officer led the rank lead down from the hall to his station. The announcer called: "Bow." All officials in their stations bowed twice. The ritual protocol officer then guided Emperor Shizu's portrait onto the sedan chair; ceremonial guards followed in order to Guangde Hall while all officials followed behind and formed ranks in the forecourt. Ritual officials led Grand Ancestral Temple staff in bearing the portrait from the sedan chair and installing it reverently on the hall facing forward. Officials stood below the steps, those of the sixth rank and below outside the hall gate, in ranks. The announcer called: "Bow twice." All officials in their stations bowed twice. The ritual protocol officer led the rank lead to wash his hands, then ascend with the officiating officials. Before the portrait he knelt to offer incense and wine while the Court Music Office played; he withdrew slightly and bowed twice, and the music ceased. The ritual protocol officer led the rank lead down from the hall to his station. The announcer called: "Bow." All officials in their stations bowed twice. When this was done, ritual officials led Grand Ancestral Temple staff to Chongsheng Pavilion. Chief invokers and palace attendants bore Emperor Taizong's portrait; ritual officials guided it to Shengwu Hall. When the rites were complete, it was installed in turn at Pichang Hall with the same ceremonies as above. Next Emperor Ruizong's portrait was installed at Tianxing Hall with the same rites. When the installation rites were complete, all officials withdrew.
5
二十一年閏三月，奉旨昭祖、景祖奉安燕昌閣上，肅宗、穆宗、康宗奉安閣下，明肅皇帝奉安崇聖閣下。 每位設黃羅幕一、黃羅明金柱衣二、紫羅地褥一、龍床一、踏床二、衣全，前期奏告。 四月一日奉安，五日親祀。 是年五月，遷聖安寺睿宗皇帝禦容于衍慶宮，皇太子親王宰執奉迎安置。
In the intercalary third month of the twenty-first year, by imperial command the portraits of Ancestor Zhao and Ancestor Jing were installed in the upper story of Yanchang Pavilion, those of Emperor Suzong, Emperor Muzong, and Emperor Kangzong in the lower story, and Emperor Mingsu in the lower story of Chongsheng Pavilion. For each seat there was one yellow-silk curtain, two yellow-silk pillar garments with bright gold, one purple-silk ground mat, one dragon bed, two footstools, and a complete set of garments, with a report to the temple made beforehand. On the first day of the fourth month the installation was performed; on the fifth day the emperor sacrificed in person. In the fifth month of that year, Emperor Ruizong's portrait was moved from Sheng'an Temple to Yansqing Palace; the crown prince, princes, and chief councillors welcomed and installed it.
6
朝謁儀
Rites of Pilgrimage Audience
7
大定十六年四月十九日，奉安世祖禦容，行朝謁之禮。 皇帝前一日齋於內殿，皇太子齋于本宮，親王齋于本府，百官齋於其第。 太廟令率其屬，于衍慶宮內外掃除，設親王百官拜位於殿庭，又設皇太子拜褥于親王百官位前。 宣徽院率其屬，于聖武門外之東設西向禦幄，靈星門東設皇太子幄次。 其日，有司列仗衛于應天門，俟奉安禦容訖，有司於殿上並神御前設北向拜褥位，安置香爐香案並香酒器物等。 皇太子比至車駕進發已前，公服乘馬，本宮官屬導從，至衍慶宮門西下馬，步入幄次。 親王百官于衍慶宮門外西向立班。 俟車駕將至，典贊儀引皇太子出幄次，于親王百官班前奉迎。 導駕官，五品六品七品職官內差四十員于應天門外道南立班以俟。 皇帝服靴袍乘輦，從官傘扇侍衛如常儀。 敕旨用大安輦、儀仗一千人。 出應天門，閣門通喝：「導駕官再拜。」 訖，閣門傳敕：「道駕官上馬。」 分左右前導，至廟門外西偏下馬。 車駕至衍慶宮門外稍西降輦。 左右宣徽使前導，皇帝步入禦幄，簾降。 閣門先引親王、宰執、四品已上執事官，由東西偏門入，至殿庭分東西班相向立。 典贊儀引皇太子入，立於褥位之西，東向。 進香進酒等執事官並升階，於殿上分東西向以次立。 宣徽使跪奏：「請皇帝行朝謁之禮。」 簾卷，皇帝出幄。 宣徽使前導，至殿上褥位，北向立。 典贊儀引皇太子就褥位，閣門引親王宰執四品已上職事官回班，並北向立。 令中間歇空，不礙奏樂。 五品以下聖武門外、八品以下宮門外陪拜。 二宣徽使奏請，皇帝再拜，教坊樂作。 皇太子已下群官皆再拜。 請皇帝詣神御前褥位，北向立，又請皇帝再拜，皇太子已下群官皆再拜。 請皇帝跪，三上香，三奠酒，俯伏，興。 又請皇帝再拜，皇太子已下群官皆再拜，訖，皇帝復位。 又請皇帝再拜，皇太子已下群官皆再拜。 宣徽使奏：「禮畢。」 已上擬八拜，宣徽院奏過，依舊例十二拜。 典贊儀引皇太子複立于褥位之西，東向。 閣門引親王宰執以下群官，東西相向立。 先引五品已下官出。 宣徽使前導，皇帝還禦幄，簾降。 典贊儀引皇太子，閣門分引殿庭百官，以次出。 宣徽使跪奏：「請皇帝還宮。」 簾卷，步出廟門外，升輦還宮，如來儀。 十九年舉安禮同。
On the nineteenth day of the fourth month of Dading 16, Emperor Shizu's portrait was installed and the pilgrimage audience rites were performed. On the previous day the emperor observed purification in the inner hall, the crown prince in his palace, princes in their mansions, and officials at their residences. The director of the Grand Ancestral Temple led his staff in sweeping Yansqing Palace inside and out, arranged bowing stations for princes and all officials in the forecourt, and set the crown prince's kneeling mat before their stations. The Palace Domestic Service led its staff in setting a west-facing imperial enclosure east of Shengwu Gate and the crown prince's enclosure east of Lingxing Gate. That day the responsible offices arrayed guards at Yingtian Gate. When the portrait installation was complete, they set north-facing kneeling mats on the hall and before the spirit seat and arranged censers, incense tables, incense, wine, vessels, and the like. The crown prince arrived before the imperial procession set out, riding in court dress with his palace officials guiding and attending. West of Yansqing Palace gate he dismounted and entered his enclosure on foot. Princes and all officials formed west-facing ranks outside Yansqing Palace gate. When the imperial procession was about to arrive, the master of ritual praise led the crown prince out of his enclosure to welcome it before the ranks of princes and officials. Forty officials of the fifth, sixth, and seventh ranks were selected as procession guides and formed ranks south of the road outside Yingtian Gate to await the emperor. The emperor wore boots and robe and rode in the palanquin; attendant officials with umbrellas, fans, and guards followed the usual protocol. By imperial command the Da'an palanquin was used with a ceremonial guard of one thousand. Exiting Yingtian Gate, the Gate Department called out: "Procession guides, bow twice." When this was done, the Gate Department transmitted the command: "Procession guides, mount." They guided ahead on either side and dismounted west of the temple gate. The imperial procession reached slightly west of Yansqing Palace's outer gate and the emperor descended from the palanquin. The left and right commissioners of the Palace Domestic Service guided ahead; the emperor entered the imperial enclosure on foot and the curtain was lowered. The Gate Department first led in princes, chief councillors, and officiating officials of the fourth rank and above through the east and west side gates; in the forecourt they divided into east and west ranks facing each other. The master of ritual praise led the crown prince in to stand west of the kneeling mat, facing east. The officiating officials for presenting incense and wine all ascended the steps and stood in east and west ranks on the hall in order. The commissioner of the Palace Domestic Service knelt and reported: "We request that Your Majesty perform the pilgrimage audience rites." The curtain was raised and the emperor emerged from the enclosure. The commissioner of the Palace Domestic Service guided him to the kneeling mat on the hall, where the emperor stood facing north. The master of ritual praise led the crown prince to the kneeling mat; the Gate Department led princes, chief councillors, and duty officials of the fourth rank and above back to their ranks, all standing facing north. They left an open space in the middle so the music would not be obstructed. Those of the fifth rank and below accompanied the bows outside Shengwu Gate; those of the eighth rank and below outside the palace gate. The two commissioners of the Palace Domestic Service petitioned; the emperor bowed twice while the Court Music Office played. The crown prince and all officials below him bowed twice. They requested that the emperor go to the kneeling mat before the spirit seat and stand facing north, then bow twice; the crown prince and all officials below him bowed twice as well. They requested that the emperor kneel, offer incense three times, present wine three times, prostrate himself, and rise. Again they requested that the emperor bow twice; the crown prince and all officials below him bowed twice. When this was done, the emperor returned to his place. Again they requested that the emperor bow twice; the crown prince and all officials below him bowed twice. The commissioner of the Palace Domestic Service reported: "The rites are complete." The above proposed eight bows; the Palace Domestic Service reported this, and following old precedent twelve bows were used. The master of ritual praise led the crown prince to stand again west of the kneeling mat, facing east. The Gate Department led princes, chief councillors, and all officials below them to stand facing each other in east and west ranks. They first led out officials of the fifth rank and below. The commissioner of the Palace Domestic Service guided ahead; the emperor returned to the imperial enclosure and the curtain was lowered. The master of ritual praise led the crown prince; the Gate Department led the officials in the forecourt out in separate groups, in order. The commissioner of the Palace Domestic Service knelt and reported: "We request that Your Majesty return to the palace." The curtain was raised; he walked out beyond the temple gate, mounted the palanquin, and returned to the palace by the same protocol as on arrival. In the nineteenth year the installation rite was the same.
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朝拜儀
Rites of Court Audience
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初，太祖忌辰，皇帝至褥位立，再拜。 稍東，西向，詣香案前，又再拜。 上香訖，復位，又再拜。 進食、奠茶、辭神皆再拜而退。 大定二十一年五月十二日，睿宗忌辰，有司更定儀禮。 前一日，宣徽院設禦幄於天興殿門外稍西。 至日質明，皇太子親王百官具公服于衍慶宮門外立班，奉迎。 皇帝乘馬至衍慶宮門外下馬，二宣徽使前導，步入宮門稍東。 皇帝乘輦，傘扇侍衛如常儀，至天興殿門外稍西。 皇帝降輦，入幄次，簾降，典贊儀引皇太子、閣門引親王宰執四品已上官由偏門入，至於殿庭，左右分班立定，二宣徽使導皇帝由天興門正門入，自東階升殿，詣褥位立定。 皇太子已下官合班，五品以下班於殿門外。 宣徽使奏：「請皇帝先再拜。 請詣侍神位立。」 俟有司置香案酒卓訖，請詣褥位，又再拜，三上香、奠酒，復位，再拜。 已上，皇太子以下皆陪拜。 再奏：「請詣稍東侍神位立。」 典贊儀引皇太子升殿赴褥位，先兩拜，奠酒再兩拜，降複褥位。 次閣門引終獻官趙王上殿行禮。 宣徽使奏：「請皇帝詣褥位。」 再兩拜。 皇太子以下官皆再拜。 禮畢，百官依前分班立。 皇帝出殿門外，入幄次，簾降，更衣。 次引皇太子以下官出宮門外立班。 皇帝乘輦，至宮門稍東降輦，步出宮門外，上馬還宮，導從侍衛如來儀。 皇太子以下官，俟車駕行然後退。 大定五年，奏旨：「太祖忌辰，衍慶宮薦享止用素食，諸京凡禦容所在皆同。 又朔望皆行朝拜禮。」 六年，有司奏：「太祖皇帝忌辰，車駕親奠，百官陪拜。 今車駕巡幸，合以宰臣為班首，率百官詣衍慶宮行禮。」 從之。 十六年，奉旨：「世祖、太宗忌辰，一體奉奠。」 十八年八月，太祖忌辰，世祖、太宗同在一處致祭，有司言「歷代無一聖忌辰列聖預祭之典。」 擬議間，敕遣太子，一位行禮，並諸祭功臣。 二十六年，以內外祖廟不同，定擬：「太廟每歲五享，山陵朔、望、忌辰及節辰祭奠並依前代典故外，衍慶宮自來車駕行幸，遇祖宗忌辰百官行禮，並詣京祖廟節辰、忌辰、朔、望拜奠，雖無典故參酌，恐合依舊，以盡崇奉之意。」 從之。
Initially, on the anniversary of Emperor Taizu's death, the emperor came to the kneeling mat, stood, and bowed twice. Slightly to the east, facing west, he went before the incense table and bowed twice again. After offering incense he returned to his place and bowed twice again. Presenting food, offering tea, and taking leave of the spirit were each performed with two bows before withdrawal. On the twelfth day of the fifth month of Dading 21, the anniversary of Emperor Ruizong's death, the responsible offices revised the ritual protocol. On the previous day the Palace Domestic Service set the imperial enclosure slightly west of Tianxing Hall's outer gate. At dawn that day, the crown prince, princes, and all officials in court dress formed ranks outside Yansqing Palace gate to welcome the emperor. The emperor rode to Yansqing Palace gate and dismounted; the two commissioners of the Palace Domestic Service guided ahead as he entered the palace gate on foot, slightly to the east. The emperor rode in the palanquin with umbrellas, fans, and guards as usual to slightly west of Tianxing Hall's outer gate. The emperor descended from the palanquin and entered the enclosure; the curtain was lowered. The master of ritual praise led the crown prince; the Gate Department led princes, chief councillors, and officials of the fourth rank and above through the side gates to the forecourt, where they formed left and right ranks. The two commissioners guided the emperor through Tianxing Hall's main gate, up the east steps, to the kneeling mat. Officials from the crown prince downward formed a combined rank; those of the fifth rank and below formed ranks outside the hall gate. The commissioner of the Palace Domestic Service reported: "We request that Your Majesty first bow twice. We request that you go to stand at the attendant spirit seat." When the responsible offices had set out the incense table and wine tables, they requested that he go to the kneeling mat, bow twice again, offer incense three times and present wine, return to his place, and bow twice. Throughout the above, from the crown prince downward all accompanied the bows. They reported again: "We request that you go to stand at the attendant spirit seat slightly to the east." The master of ritual praise led the crown prince up the hall to the kneeling mat; he bowed twice, presented wine and bowed twice again, then descended and returned to the kneeling mat. Next the Gate Department led the Prince of Zhao, the final presenter, up the hall to perform the rites. The commissioner of the Palace Domestic Service reported: "We request that Your Majesty go to the kneeling mat." He bowed twice again. Officials from the crown prince downward all bowed twice. When the rites were complete, all officials stood in their former left and right ranks. The emperor went outside the hall gate, entered the enclosure, the curtain was lowered, and he changed garments. Next they led officials from the crown prince downward out beyond the palace gate to form ranks. The emperor rode in the palanquin to slightly east of the palace gate and descended; he walked out beyond the palace gate, mounted, and returned to the palace with guides, attendants, and guards following the same protocol as on arrival. Officials from the crown prince downward waited until the imperial procession had departed before withdrawing. In Dading 5, a memorial to the throne stated: "On the anniversary of Emperor Taizu's death, offerings at Yansqing Palace should use only vegetarian food; all capitals where imperial portraits are kept should follow the same rule. On the first and fifteenth of each month the court audience rites should also be performed." In the sixth year, the responsible offices memorialized: "On the anniversary of Emperor Taizu's death, the emperor presents offerings in person and all officials accompany the bows. Now that the emperor is on tour, the chief minister should lead the rank and take all officials to Yansqing Palace to perform the rites." The memorial was approved. In the sixteenth year, by imperial command: "On the anniversaries of Emperors Shizu and Taizong, offerings should be presented together." In the eighth month of the eighteenth year, on the anniversary of Emperor Taizu's death, Emperors Shizu and Taizong were sacrificed to at the same site. The responsible offices stated: "Through the ages there is no precedent for other sage-emperors to receive preliminary sacrifice on one sage-emperor's anniversary." While deliberation was underway, an edict dispatched the crown prince to perform the rites for one seat and sacrifices to meritorious ministers as well. In the twenty-sixth year, because the inner and outer ancestral temples differed, it was decided: "The Grand Ancestral Temple holds five offerings each year; at the mountain tombs, sacrifices on the first and fifteenth, anniversaries, and festival days follow precedents of former ages. Apart from these, at Yansqing Palace the emperor has always paid visits; on ancestral anniversaries all officials perform the rites, and at the capital ancestral temples they bow and present offerings on festival days, anniversaries, and the first and fifteenth—though there is no clear precedent, they should follow established practice to fulfill the intent of reverent veneration." The proposal was approved.
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大定二年，有司擬奏閔宗無嗣，合別立廟，有司以時祭享，不稱宗，以武靈為廟號。 又奏：「唐立別廟，不必專在太廟垣內。 今武靈皇帝既不稱宗，又不與祫享，其廟擬於太廟東墉外隙地建立。」 從之。 十四年，廟成，以武靈後諡孝成，又謂之孝成廟。 十五年三月戊申，奉安武靈皇帝及悼皇后。 前期一日，奏告太廟十一室及昭德皇后廟，余如昭德過廟之儀。 四月十七日，夏享太廟，同時行禮，命判宗正英王爽攝太尉，充初獻官。 兵部尚書讓攝司徒，差大理卿天錫攝太常卿，充亞獻。 大興少尹高居中攝光祿卿，充終獻。 自是，歲常五享。 十七年十月，祫享太廟，「檢討唐禮，孝敬皇帝廟時享用廟舞、宮縣、登歌，讓皇帝廟至禘祫月一祭，只用登歌，其禮制損益不同。 今武靈皇帝廟庭與太廟地步不同，難以容設宮縣樂舞，並樂器亦是闕少，看詳恐合依唐讓皇帝祫享典故，樂用登歌，所有牲牢樽俎同太廟一室行禮。 及契勘得自來祫享，遇親祠每室一犢，攝官行禮共用三犢。 今添武靈皇帝別廟行禮，合無依已奏定共用三犢，或增添牛數。」 奏奉敕旨：「太廟、別廟共用三犢，武靈皇帝廟樂用登歌，差官奏告，並准奏」。 大定十九年四月，升祔太廟，其舊廟遂毀。
In Dading 2, the responsible offices proposed that because Emperor Minzong had no heir a separate temple should be established, with seasonal sacrifices performed by the offices; he would not be styled "Ancestor," and the temple name would be Wuling. They also memorialized: "When the Tang established separate temples, they need not be confined within the walls of the Grand Ancestral Temple. Now Emperor Wuling is neither styled Ancestor nor included in the di and xia sacrifices; his temple is proposed for vacant ground outside the east wall of the Grand Ancestral Temple." The memorial was approved. In the fourteenth year the temple was completed; posthumously Emperor Wuling was given the title Xiaocheng, and the temple was also called the Temple of Xiaocheng. On the day wushen of the third month of the fifteenth year, Emperor Wuling and Empress Dao were ceremonially installed. One day beforehand, reports were made to the eleven chambers of the Grand Ancestral Temple and the temple of Empress Zhaode; the remainder followed the rites for passing through Zhaode's temple. On the seventeenth day of the fourth month, the summer offering at the Grand Ancestral Temple was performed at the same time; the Prince of Ying, Shuang, acting president of the Imperial Clan Court, was ordered to serve as Grand Commandant and act as the initial presenter. Minister of War Rang served as Minister of Education; Chief Judge Tiansi of the Court of Judicial Review was dispatched to serve as Minister of Rites and act as the secondary presenter. Junior Administrator Gao Juzhong of Daxing served as Minister of Imperial Entertainments and acted as the final presenter. From this time, five offerings were held each year as a rule. In the tenth month of the seventeenth year, at the di and xia offering at the Grand Ancestral Temple: "Reviewing Tang ritual, the temple of Emperor Xiaojing used temple dance, palace music, and elevated song at seasonal offerings; the temple of Emperor Rang, down to the di and xia months with one sacrifice, used only elevated song—their ritual systems differed in what was added or reduced. Now the forecourt of Emperor Wuling's temple differs in size from the Grand Ancestral Temple, making it difficult to accommodate palace music and dance, and musical instruments are also lacking. On examination they should follow the Tang precedent for Emperor Rang's di and xia offering, using elevated song; all victims, wine vessels, and stands should follow the rites of one chamber of the Grand Ancestral Temple. On cross-checking, it was found that in di and xia offerings heretofore, when the emperor sacrificed in person there was one calf per chamber, and when acting officials performed the rites three calves were used in all. Now that rites are added at the separate temple of Emperor Wuling, should they follow what was already memorialized and approved—three calves in all—or should the number of cattle be increased?" A memorial received imperial command: "The Grand Ancestral Temple and separate temple shall share three calves; Emperor Wuling's temple shall use elevated song; officials shall be dispatched to report to the temple—all approved as memorialized." In the fourth month of Dading 19, he was elevated to joint worship in the Grand Ancestral Temple and the old temple was then destroyed.
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昭德皇后廟。 大定二年，有司援唐典，昭德皇后合立別廟，擬於太廟內垣東北起建，從之。 三年十月七日，太廟祫享，升祔睿宗皇帝並昭德皇后，神主同時製造題寫，奉詣殿庭，謁畢祔于祖姑欽仁皇后之左，享祀畢，奉主還本廟。 十二月二十一日，臘享，禮官言：「唐禮，別廟薦享皆准太廟一室之儀，伏恐今廟享畢已過質明，請別差官攝祭。」 制可。 後以殿制小，又於太廟之東別建一位。 十二年八月，廟成，正殿三間，東西各空半間，以兩間為室，從西一間西壁上安置祏室。 廟置一便門，與太廟相通。 仍以舊殿為冊寶殿，祏室奏毀。 十三年六月二十一日，奏告太廟，祭告別廟。 二十三日，奉安，用前祫享過廟儀。 有司言當用鹵簿，以廟相去不遠，參酌擬用清道二人，次圍扇二人，次職掌八人，次衙官二十六人為十三重，供奉官充。 次腰輿，輿士一十六人，傘子二人，次圍扇十四為七重，方扇四，次排列職掌六人，燭籠十對，輦官並錦襖盤裹。 仍令皇太子率百官行禮。 前一日，行事執事官就祠所清齋一宿，仍習儀。 執事者視醴饌，太廟令帥其屬掃除廟之內外。 禮直官設皇太子西向位，執事官位皇太子後，近南，西向，各依品從立。 監祭，殿西階下東向立。 及親王百官位於廟庭，北向，西上，又設祝案於神位之右，設尊彝之位於左，各加勺、冪、坫。 又設祭器，皆籍以席，左一籩實以鹿脯，右一豆實以鹿臡。 又設盥洗、爵洗位於橫街之南稍東。 罍在洗東，加勺。 篚在洗西，南肆，實以巾。 執罍篚者位於其後。 太廟令又設神位於室內北墉下，當戶南向。 設直幾一、黼扆一、莞席一、繅席一、次席二、紫綾厚褥一、紫綾蒙褥一併幄帳等，諸物並如舊廟之儀。 又設望燎位於西神門外之北，設燎柴於位之北，預掘瘞坎於燎所，所司陳儀衛於舊廟門之外。 奉安日未明二刻，所司進方扇燭籠於舊廟殿門外，設腰輿一、傘一於殿階之下，南向。 質明，皇太子公服乘馬，本宮官屬導從，至廟門外下馬，步入廟門，至幕。 次引親王百官常服由廟門入，於殿庭北向西上、重行立定。 次引皇太子于百官前絕席位立，贊者曰：「再拜。」 皆再拜。 宮闈令升殿，捧昭德皇后神主置於座，贊者曰：「再拜。」 皆再拜。 次引內常侍北向俯伏，跪奏：「請昭德皇后神主奉安於新廟，降殿升輿。」 奏訖，俯伏，興。 捧幾內侍先捧幾匱跪置於輿，又宮闈令接神主，內侍前引，跪置於輿上幾後，覆以紅羅帕。 內常侍以下分左右前引，皇太子步自舊廟先從行，親王次之，百官分左右後從，儀衛導從，至別廟殿下北向。 內常侍於腰輿前俯伏，興，跪奏：「請降輿升殿。」 內侍捧幾匱前，宮闈令捧接神主升殿，置於座。 禮直官引皇太子以下親王百官入殿庭，北向西上、重行立，皇太子在絕席立，禮直官贊曰：「再拜。」 皆再拜。 又贊曰：「行事官各就位。」 禮直官引皇太子西向位立定。 禮直官少前贊曰：「有司謹具，請行事。」 即引皇太子就盥洗位，北向，搢笏，盥手，帨手，執笏。 詣爵洗位，北向立，搢笏，洗爵，拭爵以授執事者。 執笏，升，詣酒尊所，西向立，執事者以爵授皇太子，搢笏，執爵。 執事者舉冪酌酒，皇太子以爵授執事者，詣神位前北向，搢笏，跪。 執事者以爵授皇太子，執爵三祭酒，反爵於坫，執笏，俯伏，興，少立。 次引太祝、舉祝官詣讀祝位東北向，舉祝官跪舉祝版，太祝跪讀祝，訖，置祝於案，俯伏，興。 舉祝官皆卻立北向。 贊者曰：「再拜。」 皇太子就兩拜，降階復位。 舉祝、讀祝官後從，複本位。 禮直官曰：「再拜。」 在位者皆再拜。 宮闈令納神主於室，贊者曰：「再拜。」 皆再拜，禮畢，退。 署令闔廟門，瘞祝於坎，儀物各還所司。 十一年，郊祀前一日朝享，與太廟同日，用登歌樂，行三獻禮，有司攝事。 二十六年，敕別建昭德皇后影廟于太廟內。 有司言：「宜建殿三間，南面一屋三門，垣周以甓，外垣置靈星門一，神廚及西房各三間。 然禮無廟中別建影廟之例，今皇后廟西有隙地，廣三十四步，袤五十四步，可以興建。」 制可。 仍于正南別創正門，門以坤儀為名。 仍留舊有便門，遇禘祫祔享由之。 每歲五享並影廟行禮于正南門出入。 又於廟外起齋廊房二十三間。
Temple of Empress Zhaode In Dading 2, the responsible offices cited Tang precedent: Empress Zhaode should have a separate temple established in the northeast within the inner wall of the Grand Ancestral Temple; this was approved. On the seventh day of the tenth month of the third year, at the Grand Ancestral Temple's di and xia offering, Emperor Ruizong and Empress Zhaode were elevated to joint worship. Spirit tablets were made and inscribed at the same time, borne to the forecourt, and after audience installed to the left of the ancestral aunt Empress Qinren. When the offering was complete, the tablets were returned to their own temple. On the twenty-first day of the twelfth month, at the winter offering, ritual officials stated: "In Tang ritual, seasonal offerings at separate temples all follow the rites of one chamber of the Grand Ancestral Temple. We fear that when the main temple offering is complete it will already be past dawn—please separately assign officials to perform the sacrifice by proxy." The proposal was approved. Later, because the hall was too small, another site was built separately to the east of the Grand Ancestral Temple. In the eighth month of the twelfth year the temple was completed: a main hall of three bays, with half a bay vacant on east and west; two bays served as chambers, and the spirit niche was set in the west wall of the westernmost bay. The temple was given one convenience gate connecting with the Grand Ancestral Temple. The old hall was retained as the Hall of Registers and Seals; demolition of the spirit niche was memorialized. On the twenty-first day of the sixth month of the thirteenth year, reports were made to the Grand Ancestral Temple and announcement sacrifices to the separate temple. On the twenty-third day the installation was performed, using the rites for passing through the temple at the previous di and xia offering. The responsible offices stated that the full guard of honor should be used; because the temples were not far apart, on deliberation they proposed two path-clearers, then two encircling fans, then eight ritual attendants, then twenty-six yamen officials in thirteen ranks, filled by palace service officials. Next a sedan chair with sixteen bearers and two umbrellas, then fourteen encircling fans in seven ranks and four square fans, then six ritual attendants in formation, ten pairs of candle lanterns, and palanquin officials with brocade jackets and wrapped trays. The crown prince was also ordered to lead all officials in performing the rites. On the previous day the officiating officials observed purification for one night at the shrine and rehearsed the rites. The attendants inspected the ritual food and drink; the director of the Grand Ancestral Temple led his staff in sweeping the temple inside and out. The ritual protocol officer set the crown prince's west-facing station; officiating officials stood behind the crown prince near the south, facing west, each according to rank. The supervisor of sacrifice stood below the west steps of the hall, facing east. Princes and all officials took their places in the temple forecourt, facing north, seniority from the west. A prayer table was set to the right of the spirit seat and ritual vessel positions to the left, each with ladles, covers, and stands. Sacrificial vessels were also set out on mats: to the left one basket of dried venison, to the right one vessel of minced venison. Hand-washing and goblet-washing stations were also set slightly east of the south side of the cross street. The ewer was east of the washing station, with a ladle added. The basket was west of the washing station, spread to the south, filled with towels. Bearers of ewers and baskets stood behind them. The director of the Grand Ancestral Temple also set the spirit seat below the north wall inside the chamber, facing south toward the door. One straight table, one embroidered screen, one rush mat, one silk mat, two secondary mats, one thick purple-silk mattress, one purple-silk cover mattress, together with curtains and canopies—all as in the rites of the old temple. A station for viewing the burning offering was also set north of the west spirit gate outside; firewood was set north of the station; a burial pit was dug in advance at the burning site; the responsible offices arrayed ceremonial guards outside the old temple gate. On installation day, two quarters before dawn, the responsible offices brought square fans and candle lanterns outside the old temple hall gate and set one sedan chair and one umbrella below the hall steps, facing south. At dawn the crown prince rode in court dress with his palace officials guiding and attending; outside the temple gate he dismounted, entered on foot, and went to the curtain enclosure. Next princes and all officials in regular dress were led in through the temple gate and formed north-facing double ranks in the forecourt, seniority from the west. Next the crown prince was led to stand before all officials at the separate station. The announcer called: "Bow twice." All bowed twice. The director of palace gates ascended the hall, bore the spirit tablet of Empress Zhaode, and set it on the seat. The announcer called: "Bow twice." All bowed twice. Next an inner palace attendant was led to prostrate himself facing north and kneel in report: "We request that the spirit tablet of Empress Zhaode be installed at the new temple—descend from the hall and mount the sedan chair." When the report was finished, he prostrated himself and rose. A palace attendant bearing the table-case first knelt and set it on the sedan chair; the director of palace gates then received the spirit tablet; an attendant guided ahead, knelt, and set it behind the table on the chair, covering it with a red-silk cloth. Inner palace attendants and those below guided ahead on either side; the crown prince walked on foot from the old temple, going first, princes next, and all officials following behind on either side with ceremonial guards. They reached below the separate temple hall, facing north. An inner palace attendant prostrated himself before the sedan chair, rose, and knelt in report: "We request that you descend from the chair and ascend the hall." A palace attendant bore the table-case ahead; the director of palace gates bore the spirit tablet up the hall and set it on the seat. The ritual protocol officer led the crown prince, princes, and all officials into the forecourt in north-facing double ranks, seniority from the west; the crown prince stood at the separate station. The ritual protocol officer called: "Bow twice." All bowed twice. He called again: "Officiating officials, each take your station." The ritual protocol officer led the crown prince to his west-facing station. The ritual protocol officer stepped slightly forward and called: "The responsible offices have duly prepared; we request that the rites be performed." He then led the crown prince to the hand-washing station, facing north; he inserted his tablet, washed and dried his hands, and held his tablet. He went to the goblet-washing station, stood facing north, inserted his tablet, washed and wiped the goblet, and handed it to an attendant. He held his tablet, ascended, and went to the wine vessel, standing facing west; an attendant handed him the goblet; he inserted his tablet and held the goblet. An attendant raised the cover and poured wine; the crown prince handed the goblet back, went before the spirit seat facing north, inserted his tablet, and knelt. An attendant handed him the goblet; he thrice poured libation, returned the goblet to the stand, held his tablet, prostrated himself, rose, and stood briefly. Next the chief invoker and prayer-board bearer were led to the prayer-reading station, facing northeast; the prayer-board bearer knelt and raised the board; the chief invoker knelt and read the prayer, then set it on the table, prostrated himself, and rose. The prayer-board bearers all stepped back and stood facing north. The announcer called: "Bow twice." The crown prince bowed twice, descended the steps, and returned to his station. The prayer-board bearers and prayer readers followed behind and returned to their stations. The ritual protocol officer called: "Bow twice." All in their stations bowed twice. The director of palace gates placed the spirit tablet in the chamber. The announcer called: "Bow twice." All bowed twice; the rites were complete and they withdrew. The director closed the temple gate, buried the prayer in the pit, and ceremonial objects were returned to their respective offices. In the eleventh year, on the day before the suburban sacrifice, the court audience offering was performed on the same day as the Grand Ancestral Temple, using elevated song and the three-presentation rite; the responsible offices performed the sacrifice by proxy. In the twenty-sixth year, an edict ordered a separate portrait temple for Empress Zhaode built within the Grand Ancestral Temple. The responsible offices stated: "A hall of three bays should be built, with one structure of three gates to the south, brick walls all around, one Lingxing Gate on the outer wall, and three bays each for the spirit kitchen and west rooms. However, ritual provides no precedent for building a separate portrait temple within a temple; west of the empress's temple there is vacant ground thirty-four paces wide and fifty-four paces long, suitable for construction." The proposal was approved. A separate main gate was also created due south, named Kunyi. The old convenience gate was retained for use during di, xia, and joint-worship offerings. Each year's five offerings and rites at the portrait temple used the due-south gate for entry and exit. Twenty-three bays of purification corridor rooms were also built outside the temple.
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宣孝太子廟。 大定二十五年七月，有司奏：「依唐典，故太子置廟，設官屬奉祀。 擬於法物庫東建殿三間，南垣及外垣皆一屋三間，東西垣各一屋一門，門設九戟。 齋房、神廚，度地之宜。」 又奉旨：「太子廟既安神主，宜別建影殿。」 有司定擬制度，於見建廟稍西中間，限以磚墉，內建影殿三間。 南面一屋三門，垣周以甓，無闕角及東西門。 外垣正南建三門一，左右翼廊二十間，神廚、齋室各二屋三間，是歲十月，廟成。 十一日奉安神主，十四日奉遷畫像。 神主用栗，依唐制諸侯用一尺，刻諡於背。 省部遣官於本廟西南隅面北設幄次，監視製造，於行禮前一日製造訖。 其日晚，奉神主官奉承以箱，覆以帕，捧詣題神主幄中。 次日醜前五刻，題神主官與典儀並禮官詣幄次前，題神主官詣罍洗位，盥手、帨手訖，奉神主官先以香湯奉沐，拭以羅巾。 題神主官就褥位，題諡號於背雲「宣孝太子神主」，墨書，用光漆模，訖，授奉神主官，承以箱，覆以梅紅羅帕，藉以素羅帕，詣座置於匱，乃下簾帷，侍衛如式。 俟典儀俯伏，跪請，備腰輿傘扇詣神位。 導引侍衛皆減昭德廟儀。 祭儀，有司言：「當隨祖廟四時祭享。 初獻于皇孫皇族、亞獻于皇族或五品以下差。 樂用登歌，今量減用二十五人，其接神用無射宮，升降徹豆則歌夾鐘。 牲羊、豕各一、籩豆各八，簠簋各二，登鉶各一，其餘祭食亦量減之。」 二十六年十一月一日，奏：「神主廟，牲牢樂縣官給。 影廟，皇孫奉祀。」
Temple of Crown Prince Xiaoxiao In the seventh month of Dading 25, the responsible offices memorialized: "Following Tang precedent, a deceased crown prince should have a temple established and officials appointed to perform worship. It was proposed to build a hall of three bays east of the ritual-objects storehouse; the south and outer walls each with one structure of three bays; east and west walls each with one structure and one gate; gates to bear nine halberds. Purification rooms and the spirit kitchen were to be placed as the ground permitted." By imperial command it was also stated: "Since the crown prince's temple will enshrine the spirit tablet, a separate portrait hall should be built." The responsible offices fixed the regulations: slightly west of the middle of the temple then being built, bounded by a brick wall, a portrait hall of three bays was built within. To the south one structure of three gates; brick walls all around; no corner towers or east and west gates. On the outer wall due south one triple gate was built, with twenty bays of wing corridors left and right; the spirit kitchen and purification rooms each two structures of three bays. In the tenth month of that year the temple was completed. On the eleventh day the spirit tablet was ceremonially installed; on the fourteenth day the painted portrait was ceremonially transferred. The spirit tablet was of chestnut wood; following Tang regulation for feudal lords, one foot in size, with the posthumous title carved on the back. The central ministries dispatched officials to set a curtain enclosure in the southwest corner of the temple, facing north, to supervise manufacture, which was completed on the day before the rites. That evening, the officer bearing the spirit tablet received it in a case, covered it with a cloth, and bore it to the enclosure for inscribing the spirit tablet. Before the fifth quarter of the chou hour the next day, the inscribing officer, master of ritual, and ritual officials came before the enclosure. The inscribing officer went to the ewer-washing station; when hand-washing and drying were finished, the officer bearing the spirit tablet bathed it with scented water and wiped it with a silk towel. The inscribing officer took the kneeling mat and inscribed the posthumous title on the back: "Spirit tablet of Crown Prince Xiaoxiao," in ink, using a glossy-lacquer mold. When finished, he handed it to the officer bearing the spirit tablet, who received it in a case covered with plum-red silk over plain silk, placed it in the casket at the seat, lowered curtains and canopies, and posted guards according to prescribed form. When the master of ritual prostrated himself and knelt in request, the sedan chair, umbrella, and fans were prepared to go to the spirit seat. Guides and guards were all reduced from the rites used at Zhaode's temple. For the sacrifice rites, the responsible offices stated: "They should follow the four-season offerings of the ancestral temple. The initial presentation by an imperial grandson of the imperial clan; the secondary presentation by a clansman or someone dispatched from the fifth rank and below. Music used elevated song, now with twenty-five performers by measured reduction; for receiving the spirit the Wushe mode was used; for ascending, descending, and withdrawing the vessels the Jiazhong mode was sung. Victims: one sheep and one pig; baskets and vessels eight each; grain vessels two each; offering stands one each; other sacrificial foods were also reduced proportionally." On the first day of the eleventh month of the twenty-sixth year, a memorial stated: "For the spirit-tablet temple, victims, music, and palace ensemble shall be supplied by the state. For the portrait temple, imperial grandsons shall perform the worship."