Volume 19 Annals 19: Yizong

《記》曰：「人生而靜，天之性也；感物而動，性之欲也。」欲無限極，禍亂生焉。聖人懼其邪放，於是作樂以和其性，制禮以檢其情，俾俯仰有容，周旋中矩。故肆覲之禮立，則朝廷尊；郊廟之禮立，則人情肅；冠婚之禮立，則長幼序；喪祭之禮立，則孝慈著；搜狩之禮立，則軍旅振；享宴之禮立，則君臣篤。是知禮者，品匯之璿衡，人倫之繩墨，失之者辱，得之者榮，造物已還，不可須臾離也。五帝之時，斯為治本。類帝禋宗，吉禮也；遏音陶瓦，凶禮也；班瑞肆覲，賓禮也；誅苗殛鯀，軍禮也；厘降嬪虞，嘉禮也。故曰，修五禮五玉，堯、舜之事也。時代猶淳，節文尚簡。及周公相成王，制五禮六樂，各有典司，其儀大備。暨幽、厲失道，平王東遷，周室浸微，諸侯侮法。男女失冠婚之節，《野麕》之刺興焉；君臣廢朝會之期，踐土之譏著矣。葬則奢儉無算，軍則狙詐不仁。數百年間，禮儀大壞。雖仲尼自衛返魯，而有定禮之言，蓋舉周公之舊章，無救魯邦之亂政。仲尼之世，體教已亡。遭秦燔煬，遺文殆盡。

The Record says: "At birth people are still—that is Heaven's nature; moved by things, desire stirs in the nature. Unbounded desire breeds trouble and chaos. Fearing excess, sages made music to tune the heart and ritual to check feeling, so deportment had form and conduct kept measure. When the grand-audience rite stood, the court gained dignity; suburban and temple rites made custom solemn; capping and wedding rites fixed seniority; mourning and sacrifice rites displayed filial kindness; hunt rites rallied the hosts; feast rites bound lord and minister. Ritual is the scale of all kinds and the rule of human bonds; to lose it is shame, to hold it honor—not a moment may pass without it. Under the Five Emperors it was the root of rule. Worship of the Lord and Ancestor were auspicious rites; silencing music and pottery vessels were baleful rites; jade at the grand audience was guest ritual; punishing the Miao and executing Gun were military rites; enfeoffment and marriage were celebratory rites. So perfecting the five rituals and five jades was Yao and Shun's work. The age was plain and ceremonies still spare. When the Duke of Zhou served Cheng, five rituals and six musics each had officers—the ceremonial fully formed. From You and Li's failure through Ping's eastern move, Zhou waned and lords scorned the law. Loss of capping and wedding brought "The Wild Deer"; broken audiences brought the shame of Jimu. Burials swung between waste and stinginess; armies grew crafty and cruel. In centuries the rites collapsed. Confucius's return from Wei brought talk of fixing ritual, but raising Zhou's old forms could not save chaotic Lu. By Confucius's time the body of teaching was gone. Qin's fires nearly wiped the classics out.

漢興，叔孫通草定，止習朝儀。至於郊天祀地之文，配祖禋宗之制，拊石鳴球之備物，介丘璧水之盛猷，語則有之，未遑措思。及世宗禮重儒術，屢訪賢良，河間博洽古文，大搜經籍，有周舊典，始得《周官》五篇，《士禮》十七篇。王又鳩集諸子之說，為禮書一百四十篇。後倉二戴，因而刪擇，得四十九篇，此《曲台集禮》，今之《禮記》是也。然數百載不見舊儀，諸子所書，止論其意。百家縱胸臆之說，五禮無著定之文。故西漢一朝，曲台無制。郊上帝於甘泉，祀後土于汾陰。宗廟無定主，樂懸缺金石。巡狩非勳、華之典，封禪異陶匏之音。光武受命，始詔儒官草定儀注，經邦大典，至是粗備。漢末喪亂，又淪沒焉。而衛宏、應仲遠、王仲宣等掇拾遺散，裁志條目而已。東京舊典，世莫得聞。自晉至梁，繼令條纘。鴻生钜儒，銳思綿蕝，江左學者，仿佛可觀。隋氏平陳，寰區一統，文帝命太常卿牛弘集南北儀注，定《五禮》一百三十篇。煬帝在廣陵，亦聚學徒，修《江都集禮》。由是周、漢之制，僅有遺風。

Han's Shusun Tong sketched rites, learning only court ceremony. Suburban sacrifice to Heaven and Earth, ancestral pairing, stone chimes and sounding spheres, fengshan at Jieqiu and Jade Water—men spoke of them but had no time to plan. Wu honored Ru learning and sought worthies; Hejian's mastery unearthed the Offices of Zhou (five chapters) and the Scholar's Rites (seventeen). The prince also assembled masters' sayings into one hundred forty chapters of ritual. Later Cang and the two Dais cut it to forty-nine—the Quetai Collected Rituals, now the Book of Rites. For centuries old performance vanished; masters wrote meaning only. Schools indulged private opinion; the five rituals lacked fixed text. Western Han had Quetai text but no enforced system. Heaven at Sweet Springs, Earth at Fenyin. The temple had no fixed lord; music lacked bells and stones. Inspection tours were not Kun-Hua canon; fengshan diverged from rustic simplicity. Guangwu ordered scholars to draft rites—the state's great canon was roughly set. Han's end plunged them back into ruin. Wei Hong, Ying Zhongyuan, and Wang Zhongxuan salvaged fragments into bare outlines. Eastern Capital's old rites were unheard in the world. Jin through Liang issued continuing regulations. Great scholars wove long formulations; Jiangzuo students could glimpse them. Sui's unification had Wen Di order Niu Hong to compile north-south ritual into one hundred thirty chapters. Yang Di at Guangling gathered students for the Jiangdu Collected Rituals. Zhou and Han institutions survived only as a faint tradition.

神堯受禪，未遑製作，郊廟宴享，悉用隋代舊儀。太宗皇帝踐祚之初，悉興文教，乃詔中書令房玄齡、秘書監魏征等禮官學士，修改舊禮，定著《吉禮》六十一篇，《賓禮》四篇，《《軍禮》二十篇，《嘉禮》四十二篇，《凶禮》六篇，《國恤》五篇，總一百三十八篇，分為一百卷。玄齡等始與禮官述議，以為《月令》䄍祭，唯祭天宗，謂日月而下。近代䄍五天帝、五人帝、五地祇，皆非古典，今並除之。又依禮，有益於人則祀之。神州者國之所托，餘八州則義不相及。近代通祭九州，今除八州等八座，唯祭皇地祇及神州，以正祀典。又漢建武中封禪，用元封時故事，封泰山於圓臺上，四面皆立石闕，並高五丈。有方石再累，藏玉牒書。石檢十枚，於四邊檢之，東西各三，南北各二。外設石封，高九尺，上加石蓋。周設石距十八，如碑之狀，去壇二步，其下石跗入地數尺。今案封禪者，本以成功告於上帝。天道貴質，故藉用槁秸，樽以瓦甒。此法不在經誥，又乖醇素之道，定議除之。近又案梁甫是梁陰，代設壇於山上，乃乖處陰之義。今定禪禮改壇位於山北。又皇太子入學及太常行山陵、天子大射、合朔、陳五兵於太社、農隙講武、納皇后行六禮、四孟月讀時令、天子上陵、朝廟、養老於辟雍之禮，皆周、隋所闕，凡增多二十九條。余並准依古禮，旁求異代，擇其善者而從之。太宗稱善，頒於內外行焉。

Shenyao's succession used Sui rites for suburbs and banquets—no new work yet. Taizong revived letters and had Fang Xuanling, Wei Zheng, and ritual scholars revise rites: Auspicious sixty-one, Guest four, Military twenty, Felicitous forty-two, Baleful six, National Mourning five—one hundred thirty-eight chapters in one hundred juan. Xuanling argued the Monthly Ordinances' seasonal sacrifice reaches only the Heavenly Clan—sun, moon, and below. Recent worship of Five Heavens, Five Humans, and Five Earths on the jiao day—all abolished as unclassical. Ritual says: benefit the people, then sacrifice. Spirit Land supports the realm; the eight regions are not analogous. Nine-province worship was cut to Earth Spirit and Spirit Land only. Jianwu fengshan followed Yuanfeng: round terrace on Tai with four stone gates five zhang high. Layered square stones hid a jade document. Ten stone checks: three east and west, two north and south. Outer stone seals nine chi high, capped in stone. Eighteen stone distances like steles two bu from the mound, bases sunk deep. Fengshan was to report success to the Lord on High. Heaven's Way favors simplicity—straw and pottery. Not in canon, against simplicity—abolished. Liangfu is Liang's yin; mountain-top altars violated yin. Shan altar placed north of the mountain. Twenty-nine rites Zhou and Sui lacked were added: heir's schooling, tomb rites, archery, heji, five arms at Grand Shrine, war lectures, empress's six rites, seasonal readings, tomb visits, audiences, aged at Piyong. Otherwise follow ancient rites, borrow best from other ages. Taizong approved and promulgated it.

高宗初，議者以《貞觀禮》節文未盡，又詔太尉長孫無忌、中書令杜正倫李義府、中書侍郎李友益、黃門侍郎劉祥道許圉師、太子賓客許敬宗、太常少卿韋琨、太學博士史道玄、符璽郎孔志約、太常博士蕭，楚才孫自覺賀紀等重加緝定，勒成一百三十卷。至顯慶三年奏上之，增損舊禮，並與令式參會改定，高宗自為之序。時許敬宗、李義府用事，其所損益，多涉希旨，行用已後，學者紛議，以為不及貞觀。上元三年三月，下詔令依貞觀年禮為定。儀鳳二年，又詔顯慶新修禮多有事不師古，其五禮並依周禮行事。自是禮司益無憑准，每有大事，皆參會古今禮文，臨時撰定。然貞觀、顯慶二《禮》，皆行用不廢。時有太常卿裴明禮、太常少卿韋萬石相次參掌其事，又前後博士賀敱、賀紀、韋叔夏、裴守真等多所議定。則天時，以禮官不甚詳明，特詔國子博士祝欽明及叔夏，每有儀注，皆令參定。叔夏卒後，博士唐紹專知禮儀，博學詳練舊事，議者以為稱職。先天二年，紹為給事中，以講武失儀，得罪被誅。其後禮官張星、王琇又以元日儀注乖失，詔免官歸家學問。

Gaozong had Wuji, Li Yifu, Xu Jingzong, and others revise into one hundred thirty juan. Xianqing 3 it was presented with Gaozong's preface. Xu and Li's changes often flattered the throne; scholars judged it below Zhenguan. Shangyuan 3.3 returned to Zhenguan ritual. Yifeng 2 ordered five rituals to follow Zhou ritual—Xianqing faulted for ignoring antiquity. Ritual officers had no fixed standard—major events improvised from old and new. Both Zhenguan and Xianqing rituals stayed in use. Pei Mingli, Wei Wanshi, and erudites He Ai, He Ji, Wei Shuxia, and Pei Shouzhen decided much. Wu Zetian ordered Zhu Qinming and Shuxia to fix every ceremony. Tang Shao took ritual after Shuxia—judged competent. Xiantian 2 Shao was executed for a drill lapse. Zhang Xing and Wang Xiu lost New Year's rites and were sent home to study.

，詔國子司業韋絛為禮儀使，專掌五禮。十四年，通事舍人王嵒上疏，請改撰《禮記》，削去舊文，而以今事編之。詔付集賢院學士詳議。右丞相張說奏曰：「《禮記》漢朝所編，遂為歷代不刊之典。今去聖久遠，恐難改易。今之五禮儀注，貞觀、顯慶兩度所修，前後頗有不同，其中或未折衷。望與學士等更討論古今，刪改行用。」制從之。初令學士右散騎常侍徐堅及左拾遺李銳、太常博士施敬本等檢撰，歷年不就。說卒後，蕭嵩代為集賢院學士，始奏起居舍人王仲丘撰成一百五十卷，名曰《大唐開元禮》。二十年九月，頒所司行用焉。

Wei Chao was made Ritual Commissioner for the five rituals. Kaiyuan 14 Wang Yan asked to rewrite the Book of Rites from current practice. Edict referred it to the Academy. Zhang Yue said the Book of Rites is Han's unalterable canon. Saints are distant—hard to change. Zhenguan and Xianqing rites differ—may need reconciliation. Hope to compare antiquity and present and revise what is used. The edict assented. Xu Jian, Li Rui, and Shi Jingben drafted for years unfinished. Xiao Song had Wang Zhongqiu finish one hundred fifty juan as Kaiyuan Ritual. Kaiyuan 20.9 promulgated for use.

昊天上帝、五方帝、皇地祇、神州及宗廟為大祀，社稷、日月星辰、先代帝王、嶽鎮海瀆、帝社、先蠶、釋奠為中祀，司中、司命、風伯、雨師、諸星、山林川澤之屬為小祀。大祀，所司每年預定日奏下。小祀，但移牒所由。若天子不親祭享，則三公行事；若官缺，則職事三品已上攝三公行事。大祀散齋四日，致齋三日。中祀散齋三日，致齋二日。小祀散齋二日，致齋一日。散齋之日，晝理事如舊，夜宿於家正寢，不得弔喪問疾，不判署刑殺文書，不決罰罪人，不作樂，不預穢惡之事。致齋惟為祀事得行，其餘悉斷。若大祀，齋官皆於散齋之日，集於尚書省受誓戒，太尉讀誓文。致齋之日，三公於尚書省安置；余官各于本司，若皇城內無本司，于太常郊社、太廟署安置。皆日未出前至齋所。至祀前一日，各從齋所晝漏上水五刻向祠所。接神之官，皆沐浴給明衣。若天子親祠，則於正殿行致齋之禮。文武官服褲褶，陪位於殿庭。車駕及齋官赴祠祭之所，州縣及金吾清所行之路，不得見諸凶穢及縗絰者，哭泣之聲聞於祭所者權斷，訖事依舊。齋官至祠所，太官惟設食。祭訖，依班序餕，訖，均胙，貴者不重，賤者不虛。中祀已下，惟不受誓戒，自餘皆同大祀之禮。

Great sacrifice: August Lord, Five Emperors, Earth, Spirit Land, temple; middle: soil and grain, sun moon and stars, former kings, peaks and rivers, etc.; small: various spirits. Great sacrifices get annual dated submission. Small sacrifices get a memorandum only. If the emperor does not attend, Three Excellencies perform; Vacant posts: third-rank and above officers deputize. Great: four dispersal, three full fast. Middle: three dispersal, two full. Small: two dispersal, one full. Dispersal fast: daytime business as usual, sleep in main chamber; no mourning, sick visits, capital sentences, music, or polluting work. Full fast: only cult business; everything else stops. Great sacrifice: fast officers gather at the Secretariat on dispersal day for the oath, read by the Grand Mentor. Full fast: Three Excellencies stay at the Secretariat; others at their bureaus, or at Ritual's suburban or temple offices inside the city. All reach the fast lodge before dawn. Eve of sacrifice: leave fast lodge at day clepsydra mark five and go to the shrine. Spirit-receiving officers bathe and receive bright robes. If the emperor sacrifices in person, full fast is in the main hall. Civil and military officers wear military dress in the courtyard. Processional routes were cleared of mourning and pollution; weeping near the shrine was silenced until rites ended. At the shrine the Imperial Kitchen served food only. After rites, ranked feasting; sacrificial meat shared—nobles not doubled, commoners not cheated. Below middle sacrifice: no oath; otherwise as great sacrifice.

武德初，定令：

Wude era statute:

每歲冬至，祀昊天上帝於圓丘，以景帝配。其壇在京城明德門外道東二里。壇制四成，各高八尺一寸，下成廣二十丈，再成廣十五丈，三成廣十丈，四成廣五丈。每祀則天上帝及配帝設位於平座，藉用槁秸，器用陶匏。五方上帝、日月、內官、中官、外官及眾星，並皆從祀。其五方帝及日月七座，在壇之第二等；內五星已下官五十五座，在壇之第三等；二十八宿已下中官一百三十五座，在壇之第四等；外官百十二座，在壇下外壝之內；眾星三百六十座，在外壝之外。其牲，上帝及配帝用蒼犢二，五方帝及日月用方色犢各一，內官已下加羊豕各九。夏至，祭皇地祗于方丘，亦以景帝配。其壇在宮城之北十四里。壇制再成，下成方十丈，上成五丈。每祀則地祇及配帝設位於壇上，神州及五嶽、四鎮、四瀆、四海、五方、山林、川澤、丘陵、墳衍、原隰，並皆從祀。神州在壇之第二等。五嶽已下三十七座，在壇下外壝之內。丘陵等三十座，在壝外。其牲，地祗及配帝用犢二，神州用黝犢一，嶽鎮已下加羊豕各五。

Winter solstice: August Lord at Round Mound, Jing as associate. Altar two li east of Bright Virtue Gate road. Four tiers eight chi one cun each: bottom twenty zhang, then fifteen, ten, five. Each rite: Lord and associate on level terrace, straw mats, pottery vessels. Five Emperors, sun, moon, inner, central, outer officials, and stars all joined. Five Emperors and seven sun-moon seats on tier two; fifty-five inner star seats on tier three; one hundred thirty-five central seats on tier four; one hundred twelve outer seats inside the outer mound; three hundred sixty common stars outside the mound. Victims: Lord and associate two dark bulls; Five Emperors and sun-moon one colored bull each; inner and below plus nine sheep and nine pigs. Summer solstice: Earth Spirit at Square Mound, Jing associate. Altar fourteen li north of the palace. Two tiers: lower ten zhang square, upper five. Earth and associate on mound; Spirit Land, peaks, guardians, streams, seas, directions, landforms—all joined. Spirit Land on tier two. Thirty-seven peak-and-below seats inside outer mound. Thirty landform seats outside the mound. Victims: Earth and associate two bulls; Spirit Land one dark bull; peaks and below five sheep and five pigs.

孟春辛日，祈穀，祀感帝於南郊，元帝配，牲用蒼犢二。孟夏之月，雩祀昊天上帝於圓丘，景帝配，牲用蒼犢二。五方上帝、五人帝、五官並從祀，用方色犢十。季秋，祀五方上帝於明堂，元帝配，牲用蒼犢二。五人帝、五官並從祀，用方色犢十。孟冬，祭神州於北郊，景帝配，牲用黝犢二。

First month xin: grain prayer at southern suburb to Impulse Emperor, Yuan associate, two dark bulls. Fourth month: rain rite at Round Mound, Jing associate, two dark bulls. Five Emperors, Five Humans, Five Officials joined; ten colored bulls. Late autumn: Five Emperors at Bright Hall, Yuan associate, two dark bulls. Five Humans and Five Officials joined; ten colored bulls. Early winter: Spirit Land at northern suburb, Jing associate, two dark bulls.

貞觀初，詔奉高祖配圓丘及明堂北郊之祀，元帝專配感帝，自余悉依武德。永徽二年，又奉太宗配祀於明堂，有司遂以高祖配五天帝，太宗配五人帝。

Early Zhenguan: Gaozu paired at Round Mound and Bright Hall north suburb; Yuan alone at Impulse Emperor; rest per Wude. Yonghui 2: Taizong paired at Bright Hall; office made Gaozu pair Five Heavens and Taizong Five Humans.

顯慶元年，太尉長孫無忌與禮官等奏議曰：

Xianqing 1: Wuji and ritual officers memorialized:

臣等謹尋方冊，曆考前規，宗祀明堂，必配天帝，而伏羲五代，本配五郊，預入有堂，自緣從祀。今乙太宗作配，理有示安。伏見永徽二年七月，詔建明堂，伏惟陛下天縱聖德，追奉太宗，已遵嚴配。時高祖先在明堂，禮司致惑，竟未遷祀，率意定儀，遂便著令。乃乙太宗皇帝降配五人帝，雖復亦在明堂，不得對越天帝，深乖明詔之意，又與先典不同。

Registers show Bright Hall must pair the Heavenly Emperor; Fuxi's five generations paired at five suburbs and entered the hall only as attendants. Making Taizong the associate shows proper repose. Yonghui 2.7 built Bright Hall; Your Majesty already honors strict pairing for Taizong. Gaozu was already in Bright Hall; ritual officers never moved him, improvised, and codified it. Taizong was demoted to Five Humans—still in Bright Hall but not facing Heaven, against edict and canon.

謹案《孝經》云：「孝莫大于嚴父，嚴父莫大于配天。昔者周公宗祀文王於明堂，以配上帝。伏惟詔意，義在於斯。今所司行令殊為失旨。又尋漢、魏、晉、宋歷代禮儀，並無父子同配明堂之義。唯《祭法》云：「周人禘嚳而郊稷，祖文王而宗武王。」鄭玄注云：「禘、郊、祖、宗，謂祭祀以配食也。禘謂祭昊天於圓丘，郊謂祭上帝于南郊，祖、宗謂祭五帝、五神於明堂也。」尋鄭此注，乃以祖、宗合為一祭，又以文、武共在明堂，連衽配祀，良為謬矣。故王肅駁曰：「古者祖有功而宗有德，祖、宗自是不毀之名，非謂配食於明堂者也。審如鄭義，則《孝經》當言祖祀文王於明堂，不得言宗祀也。凡宗者，尊也。周人既祖其廟，又尊其祀，孰謂祖於明堂者乎？」鄭引《孝經》以解《祭法》，而不曉周公本意，殊非仲尼之義旨也。又解「宗武王」云：「配勾芒之類，是謂五神，位在堂下。」武王降位，失君敘矣。

The Classic of Filial Piety says: "No filial piety exceeds honoring the father; no honoring the father exceeds pairing with Heaven. Antiquity: the Duke of Zhou sacrificed to Wen at Bright Hall to pair with the Lord on High. The edict's meaning lies here. Current statute greatly misses the intent. Han through Song show no father-son joint pairing at Bright Hall. Only the Canon of Sacrifices says: "Zhou di to Ku, jiao to Ji, zu to Wen, zong to Wu." Zheng Xuan comments: "Di, jiao, zu, and zong mean sacrifice with paired food. Di is August Lord at Round Mound; jiao is the Lord at southern suburb; zu and zong are Five Emperors and Five Spirits at Bright Hall." Pursuing Zheng's note, he merges zu and zong and pairs Wen and Wu at Bright Hall on shared mats—a clear error. Wang Su rebutted: "Antiquity's zu and zong were undying honorific titles, not Bright Hall paired food. If Zheng were right, Filial Piety would say zu at Bright Hall, not zong. Zong means honor. Zhou already had temple zu and honored sacrifice—who says Bright Hall zu?" Zheng used Filial Piety to explain the Canon but missed the Duke of Zhou—far from Confucius. On "zong Wu" he said pairing Gou Mang and the like—Five Spirits below the hall. Demoting Wu breaks lord-order.

又案《六韜》曰：「武王伐紂，雪深丈余，五車二馬，行無轍跡，詣營求謁。武王怪而問焉，太公對曰：'此必五方之神，來受事耳。 '遂以其名召入，各以其職命焉。既而克殷，風調雨順。」豈有生來受職，歿同配之，降尊敵卑，理不然矣。故《春秋外傳》曰：「禘、郊、祖、宗、報五者，國之典祀也。」《傳》言五者，故知各是一事，非謂祖、宗合祀於明堂也。

The Six Secret Teachings says: "Wu Wang attacked Zhou; snow a zhang deep; five chariots and two horses left no tracks seeking audience at camp. Wu Wang asked; Taigong said: "These are five-direction spirits come to receive orders." He summoned each by name and charged each with office. Then he conquered Yin and weather obeyed. Spirits who served in life cannot be paired in death—honor cannot equal the low. The Spring and Autumn Outer Tradition says: "Di, jiao, zu, zong, and bao—five canonical state sacrifices. Five means five separate rites—not joint zu-zong at Bright Hall.

臣謹上考殷、周，下洎貞觀，並無一代兩帝同配於明堂。南齊蕭氏以武、明昆季並於明堂配食，事乃不經，未足援據。又檢武德時令，以元皇帝配于明堂，兼配感帝。至貞觀初緣情革禮，奉祀高祖配于明堂，奉遷世祖專配感帝。此即聖朝故事已有遞遷之典，取法宗廟，古之制焉。伏惟太祖景皇帝構室有周，建絕代之丕業；啟祚汾、晉，創曆聖之洪基。德邁發生，道符立極。又世祖元皇帝潛鱗韞慶，屈道事周，導浚發之靈源，肇光宅之垂裕。稱祖清廟，萬代不遷。請停配祀，以符古義。伏惟高祖太武皇帝躬受天命，奄有神州，創制改物，體元居正，為國始祖，抑有舊章。昔者炎漢高帝，當塗太祖，皆以受命，例並配天。請遵故實，奉祀高祖于圓丘，以配昊天上帝。伏惟太宗文皇帝道格上元，功清下瀆，拯率土之塗炭，協大造於生靈，請准詔書，宗祀於明堂，以配上帝。又請依武德故事，兼配感帝作主。斯乃二祖德隆，永不遷廟；兩聖功大，各得配天。遠協《孝經》，近申詔意。

From Yin and Zhou through Zhenguan, no one generation paired two emperors at Bright Hall. Southern Qi paired Wu and Ming as brothers at Bright Hall—too irregular to cite. Wude paired Yuan at Bright Hall and Impulse Emperor. Early Zhenguan paired Gaozu at Bright Hall and moved Shizu to Impulse Emperor alone. That is already Tang precedent modeled on the temple—ancient rule. Grand Ancestor Jing founded the house in Zhou with unmatched achievement; he opened the mandate at Fen and Jin and laid the sage foundation. Virtue surpassed generation; the Way matched the cosmic pole. Shizu Yuan concealed blessing, served Zhou, and opened the house's flowing fortune. As zu in the clear temple, unmoved for ten thousand generations. Stop paired sacrifice to match antiquity. Taizu received mandate, held the realm, founded institutions—founding ancestor with old statute. Han Gaodi and Wei's founder, on receiving mandate, paired with Heaven by precedent. Follow precedent: sacrifice to Gaozu at Round Mound pairing August Lord. Taizong's Way reached heaven and merit cleared earth; rescue the realm—ancestral sacrifice at Bright Hall pairing the Lord on High per edict. Also follow Wude: pair at Impulse Emperor as chief. Two founders' virtue is lofty, never moved from temple; two sages' merit is great, each pairing with Heaven. It agrees with Filial Piety and declares the edict.

二年七月，禮部尚書許敬宗與禮官等又奏議：

Year 2, month 7: Xu Jingzong and ritual officers memorialized again:

據祠令及新禮，並用鄭玄六天之議，圓丘祀昊天上帝，南郊祭太微感帝，明堂祭太微五帝。謹按鄭玄此義，唯據緯書，所說六天，皆謂星象，而昊天上帝，不屬穹蒼。故注《月令》及《周官》，皆謂圓丘所祭昊天下帝為北辰星曜魄寶。又說《孝經》「郊祀後稷以配天」及明堂嚴父配天，皆為太微五帝。考其所說，舛謬特深。按《周易》云：「日月麗於天，百穀草木麗於地。」又云：「在天成象，在地成形。」足明辰象非天，草木非地。《毛詩傳》云：「元氣昊大，則稱昊天。遠視蒼蒼，則稱蒼天。」此則蒼昊為體，不入星辰之例。且天地各一，是曰兩儀。天尚無二，焉得有六？是以王肅群儒，鹹駁此義。又檢太史《圓丘圖》，昊天上帝座外，別有北辰座，與鄭義不同。得太史令李淳風等狀，昊天上帝圖位自在壇上，北辰自在第二等，與北斗並列，為星官內座之首，不同鄭玄據緯書所說。此乃羲和所掌，觀象製圖，推步有征，相沿不謬。

Statute and new ritual follow Zheng Xuan's six Heavens: Round Mound August Lord; southern suburb Supreme Palace Impulse Emperor; Bright Hall Supreme Palace Five Emperors. Zheng relies on weft books; his six Heavens are stars—August Lord is not the sky. He says Round Mound's Lord on High is North Star Brilliant Essence. He makes Filial Piety's Hou Ji pairing Heaven and Bright Hall father pairing Heaven mean Supreme Palace Five Emperors. His doctrine is deeply wrong. The Changes says: "Sun and moon cling to Heaven; grain and grass cling to Earth. Again: "In Heaven forms complete; on Earth forms take shape." That shows stars are not Heaven and plants are not Earth. The Mao Commentary says: "Primordial qi vast and great is called August Heaven. Gazing far at blue is called Azure Heaven. The azure vault is substance, not a star in the roster. Heaven and Earth are each singular—the Two Modes. Heaven admits no second; how six? Wang Su and the ru scholars all rejected it. The Grand Astrologer's Round Mound Diagram places Pole Star apart from the Sovereign of Heaven—unlike Zheng Xuan. Li Chunfeng et al.: the Sovereign of Heaven sits on the altar; Pole Star ranks second with the Northern Dipper—not Zheng Xuan's apocryphal scheme. Xi and He's observatory tradition: images, charts, and verified calendrics—transmitted correctly.

又按《史記天官書》等，太微宮有五帝者，自是五精之神，五星所奉。以其是人主之象，故況之曰帝。亦如房心為天王之象，豈是天乎！《周禮》云：「兆五帝於四郊。」又云：「祀五帝則掌百官之誓戒。」惟稱五帝，皆不言天。此自太微之神，本非穹昊之祭。又《孝經》惟云「郊祀後稷」，無別祀圓丘之文。王肅等以為郊即圓丘，圓丘即郊，猶王城、京師，異名同實。符合經典，其義甚明。而今從鄭說，分為兩祭，圓丘之外，別有南郊，違棄正經，理深未允。且檢吏部式，惟有南郊陪位，更不別載圓丘。式文既遵王肅，祠令仍行鄭義，令、式相乖，理宜改革。

The Records' Heavenly Offices: Supreme Ultimate's Five Emperors are five-essence spirits served by the five planets. As images of the earthly ruler, they are called emperors figuratively. Heart and Rooftop Beam image the Heavenly King—they are not Heaven. The Rites of Zhou: "Establish the Five Emperors at the four suburbs. It also says: "Sacrificing to the Five Emperors, administer the hundred officials' oath-admonitions." Only the Five Emperors are named—never Heaven. Supreme Ultimate spirits—not rites to the vaulted sky. The Classic of Filial Piety mentions only suburban sacrifice to Hou Ji—no Round Mound passage. Wang Su: suburb and Round Mound are one rite, as royal city and capital are one place. The classics support it clearly. Zheng's split—Round Mound plus a separate Southern Suburban Altar—abandons the canon. The Ministry formulary lists only Southern Suburban attendants—not Round Mound. Formulary follows Wang Su, ordinance follows Zheng—they should be reconciled.

又《孝經》雲「嚴父莫大于配天」，下文即云：「周公宗祀文王於明堂，以配上帝。」則是明堂所祀，正在配天，而以為但祭星官，反違明義。又按《月令》：「孟春之月，祈谷於上帝。」《左傳》亦云：「凡祀，啟蟄而郊，郊而後耕。故郊祀後稷，以祈農事。」然則啟蟄郊天，自以祈穀，謂為感帝之祭，事甚不經。今請憲章姬、孔，考取王、鄭，四郊迎氣，存太微五帝之祀；南郊明堂，廢緯書六天之義。其方丘祭地之外，別有神州，謂之北郊，

Filial Piety: "honoring the father, nothing greater than matching Heaven"—then "the Duke of Zhou sacrificed to King Wen in the Bright Hall to match the Sovereign." Bright Hall sacrifice matches Heaven—not mere star-officials. Monthly Ordinances: "First month of spring—pray for grain to the Sovereign. Zuo Commentary: "Sacrifices begin at Awakening of Hibernators with suburb; after suburb, plowing. Suburban sacrifice to Hou Ji prays for the harvest." Awakening of Hibernators suburb prays for grain—it is not Feelings Emperor worship. We propose: follow Ji and Kong, weigh Wang and Zheng, keep four-suburb seasonal rites and Supreme Ultimate Five Emperors; and at Southern Suburban Altar and Bright Hall abolish the Six Heavens apocrypha. Besides Square Mound earth sacrifice, a separate Divine Land is called Northern Suburban Altar;

分地為二，既無典據，理又不通，亦請合為一祀，以符古義。仍並條附式令，永垂後則。

splitting earth in two lacks warrant—we ask one earth rite per ancient usage. Attach these provisions to ordinances as permanent standard.

敬宗等又議籩、豆之數曰：「按今光祿式，祭天地、日月、嶽鎮、海瀆、先蠶等，籩、豆各四。祭宗廟，籩、豆各十二。祭社稷、先農等，籩、豆各九。祭風師、雨師，籩、豆各二。尋此式文，事深乖謬。社稷多於天地，似不貴多。風雨少於日月，又不貴少。且先農、先蠶，俱為中祭，或六或四，理不可通。又先農之神，尊於釋奠，籩、豆之數，先農乃少，理既差舛，難以因循。謹按《禮記郊特牲》云：'籩、豆之薦，水土之品，不敢用褻味而貴多品，所以交於神明之義也。 '此即祭祀籩、豆，以多為貴。宗廟之數，不可逾郊。今請大祀同為十二，中祀同為十，小祀同為八，釋奠准中祀。自餘從座，並請依舊式。」詔並可之，遂附於禮令。

Jing Zong et al. on biǎn and dòu: "Present Guanglu rules give four each for Heaven, Earth, sun, moon, mountains, seas, and First Silkworm. Ancestral temple: twelve each. Altars of Soil and Grain and First Agriculture: nine each. Wind Lord and Rain Lord: two each. The formulary ranks are incoherent. Soil and Grain outrank Heaven and Earth—as if more were not the rule. Wind and rain below sun and moon—yet neither honors less. First Agriculture and First Silkworm are both middle rites—yet counts of six or four conflict. First Agriculture outranks libation-for-learning—yet receives fewer biǎn and dòu; precedent cannot stand. Book of Rites, "Suburban Victims": biǎn and dòu present water-and-earth products; many kinds honor the spirits. Sacrificial biǎn and dòu honor abundance. Ancestral counts must not exceed suburb. Proposed: great rites twelve, middle ten, small eight; libation-for-learning at middle standard. Attendant seating otherwise unchanged. Approved and written into the ritual ordinance.

乾封初，高宗東封回，又詔依舊祀感帝及神州。司禮少常伯郝處俊等奏曰：

Qianfeng: after Gaozong's eastern feng and shan, Feelings Emperor and Divine Land rites were restored. Director of Rituals Hao Chujun et al. memorialized:

顯慶新禮，廢感帝之祀，改為祈穀。昊天上帝，以高祖太武皇帝配。檢舊禮，感帝以世祖元皇帝配。今既奉敕仍舊復祈穀為感帝，以高祖太武皇帝配神州，又高祖依新禮見配圓丘昊天上帝及方丘皇地祇，若更配感帝神州，便恐有乖古禮。按《禮記·祭法》云：「有虞氏禘黃帝而郊嚳，夏後氏亦禘黃帝而郊鯀，殷人禘嚳而郊冥，周人禘嚳而郊稷。」鄭玄注云：「禘謂祭昊天於圓丘也。祭上帝於南郊曰郊」。又按《三禮義宗》雲，「夏正郊天者，王者各祭所出帝於南郊」，即《大傳》所謂「王者禘其祖之所自出，以其祖配之」是也。此則禘須遠祖，郊須始祖。今若禘郊同用一祖，恐於典禮無所據。其神州十月祭者，十月以陰用事，故以此時祭之，依檢更無故實。按《春秋》「啟蟄而郊」，鄭玄注「禮云：「三王之郊，一用夏正。」又《三禮義宗》云：「祭神州法，正月祀於北郊。」請依典禮，以正月祭者。請集奉常博士及司成博士等總議定奏聞。其靈台、明堂，檢書禮用鄭玄義，仍祭五方帝，新禮用王肅義。

Xianqing New Rites abolished Feelings Emperor worship for grain prayer. Sovereign of Heaven: Grand Ancestor Taizu as consort. Old rite: Feelings Emperor with Shizu Yuan Emperor. Taizu already matches Round Mound and Square Mound; adding Feelings Emperor and Divine Land may breach ancient pairing rules. Book of Rites, "Sacrifices": Yu di to Yellow Emperor, jiao to Kui; Xia likewise; Yin di to Kui, jiao to Ming; Zhou di to Kui, jiao to Ji. Zheng Xuan: "Di is sacrifice to the Sovereign of Heaven at the Round Mound. Sacrifice to the Sovereign at the Southern Suburban Altar is jiao." Three Rites Meaning Summary: Xia first-month suburban Heaven—each king sacrifices his originating emperor at the Southern Suburban Altar—the Great Tradition's di with ancestor consort. Di needs a remote ancestor; jiao needs the founding ancestor. Using one ancestor for both di and jiao lacks canonical warrant. Tenth-month Divine Land follows yin dominance—no ancient precedent found. Spring and Autumn Annals: "suburb at Awakening of Hibernators"; Zheng Xuan: "three kings used Xia first month." Three Rites Meaning Summary: "Sacrifice Divine Land in first month at Northern Suburban Altar." We ask first-month sacrifice per canon. Assemble ritual and studies erudites for joint memorial. Spirit Terrace and Bright Hall: books followed Zheng Xuan (Five Directional Emperors); new rites followed Wang Su.

又下詔依鄭玄義祭五天帝，其雩及明堂，並准敕祭祀。於是奉常博士陸遵楷、張統師、權無二、許子儒等議稱：「北郊之月，古無明文。漢光武正月辛未，始建北郊。鹹和中議，北郊同用正月，然皆無指據。武德來禮令即用十月，為是陰用事，故于時祭之。請依舊十月致祭。」

An edict ordered Zheng Xuan's Five Heavenly Emperors; rain prayer and Bright Hall followed. Ritual erudites Lu Zunkai et al.: "Northern Suburban month lacks explicit antiquity. Han Guangwu: first month xinwei, first Northern Suburban Altar. Xianhe used first month too—without explicit warrant. Wude ordinances used tenth month because yin dominates. We ask to keep tenth-month sacrifice. The memorial ended.

乾封二年十二月，詔曰：

Qianfeng 2, twelfth month—edict:

夫受命承天，崇至敬於明祀；膺圖纂籙，昭大孝于嚴配。是以薦鰷鱨於清廟，集振鷺於西雍，宣《雅》、《頌》于太師，明肅恭於考室。用能紀配天之盛業，嗣積德之鴻休，永播英聲，長為稱首。周京道喪，秦室政乖，禮樂淪亡，典經殘滅。遂使漢朝博士，空說六宗之文；晉代鴻儒，爭陳七祀之議。或同昊天於五帝，分感帝於五行。自茲以降，遞相祖述，異論紛紜，是非莫定。

Mandate and Heaven demand utmost reverence in bright sacrifice; the chart and register call for great filial piety in solemn matching. Sturgeon in the pure temple, egrets at Western Yong, Odes before the Music Master, reverence in the father's hall. Thus matching Heaven's enterprise and accumulated virtue endure in fame. Zhou lost the Way; Qin warped government—rites perished, classics burned. Han erudites preached Six Ancestors in vain; Jin scholars debated seven sacrifices. Some merged Sovereign of Heaven and Five Emperors; some split Feelings Emperor among Five Phases. Since then schools multiplied; right and wrong never settled.

朕以寡薄，嗣膺丕緒，肅承禋祀，明發載懷，虔奉宗祧，寤寐興感。每惟宗廟之重，尊配之儀，思革舊章，以申誠敬。高祖太武皇帝撫運膺期，創業垂統，拯庶類於塗炭，寘懷生於仁壽。太宗文皇帝德光齊聖，道極幾神，執銳被堅，櫛風沐雨，勞形以安百姓，屈己而濟四方，澤被區中，恩覃海外。乾坤所以交泰，品物於是咸亨。掩玄闕而開疆，指青丘而作鎮。巍巍蕩蕩，無得名焉。《禮》曰：「化人之道，莫急於禮。禮有五經，莫重於祭。祭者，非物自外至也，自內生於心也。是以惟賢者乃能盡祭之義。」況祖功宗德，道冠百王；盡聖窮神，業高千古。自今以後，祭圓丘、五方、明堂、感帝、神州等祠，高祖太武皇帝、太宗文皇帝崇配，仍總祭昊天上帝及五帝於明堂。庶因心致敬，獲展虔誠，宗祀配天，永光鴻烈。

We succeed the throne, bear suburban rites at dawn, tend tablets waking and sleeping. We would reform matching rites to declare sincere reverence. Taizu received the mandate, founded the house, rescued the people, settled them in peace. Taizong's virtue matched the sages; he bore hardship to settle the realm and aid the four quarters. Heaven and Earth at peace; all things flourished. He opened borders and made the Green Mound a bastion. Vast beyond naming. The Rites: "Transforming people—nothing urgent as ritual. Ritual has five classics; sacrifice weighs heaviest. Sacrifice springs from the heart—not from without. Only the worthy fully grasp sacrifice. How much more our ancestors, whose Way surpassed the hundred kings; sagehood exhausted, achievement towering a thousand ages. Henceforth Round Mound, Five Directions, Bright Hall, Feelings Emperor, and Divine Land: Taizu and Taizong as honored consorts; Sovereign of Heaven and Five Emperors at Bright Hall. May heartfelt devotion glorify matching Heaven forever.

儀鳳二年七月，太常少卿韋萬石奏曰：「明堂大享，准古禮鄭玄義，祀五天帝，王肅義，祀五行帝。《貞觀禮》依鄭玄義祀五天帝，顯慶已來新修禮祀昊天上帝。奉乾封二年敕祀五帝，又奉制兼祀昊天上帝。伏奉上元三年三月敕，五禮並依貞觀年禮為定。又奉去年敕，並依周禮行事。今用樂須定所祀之神，未審依古禮及《貞觀禮》，為復依見行之禮？」時高宗及宰臣並不能斷，依違久而不決。尋又詔尚書省及學者詳議，事仍不定。自此明堂大享，兼用貞觀、顯慶二《禮》。

Yifeng 2.7: Wei Wanshi—Bright Hall great offering: Zheng Xuan, Five Heavenly Emperors; Wang Su, Five Phases Emperors. Zhenguan followed Zheng; since Xianqing, the Sovereign of Heaven. Qianfeng 2 ordered Five Emperors; the rescript added Sovereign of Heaven. Shangyuan 3.3: five rites fixed to Zhenguan standard. Last year's edict: follow the Rites of Zhou. Which spirits the music serves—ancient and Zhenguan, or current practice? Gaozong and ministers could not decide; the matter dragged on. State Affairs and scholars debated—still unsettled. Bright Hall thereafter combined Zhenguan and Xianqing rites.

則天臨朝，垂拱元年七月，有司議圓丘、方丘及南郊、明堂嚴配之禮。成均助教孔玄義奏議曰：

Chuigong 1.7: offices debated solemn matching for Round Mound, Square Mound, suburbs, and Bright Hall. Kong Xuanyi, Imperial University assistant, memorialized:

謹按《孝經》云：「孝莫大于嚴父，嚴父莫大于配天。」明配尊大，昊天是也。物之大者，莫若於天，推父比天，與之相配，行孝之大，莫過於此，以明尊配之極也。又《易》云：「先王以作樂崇德，殷薦之上帝，以配祖考。」鄭玄注：'上帝，天帝也。」故知昊天之祭，合祖考並配。請奉太宗文武聖皇帝、高宗天皇大帝配昊天上帝於圓丘，義符《孝經》、《周易》之文也。神堯皇帝肇基王業，應天順人，請配感帝於南郊，義符《大傳》之文。又《祭法》云：「祖文王而宗武王。祖，始也；宗，尊也。所以名祭為尊始者，明一祭之中，有此二義。又《孝經》云：「宗祀文王於明堂。」文王言祖，而雲宗者，亦是通武王之義。故明堂之祭，配以祖考。請奉太宗文武聖皇帝、高宗天皇大帝配祭於明堂，義符《周易》及《祭法》之文也。

Filial Piety: "Nothing greater than honoring the father; of that, nothing greater than matching Heaven. The greatest honored match is the Sovereign of Heaven. Heaven is greatest; matching the father to Heaven is filial piety's summit. Changes: "Former kings made music; Yin season presented to the Sovereign with ancestors as consorts. Zheng Xuan: "Sovereign means Heavenly Sovereign." Sovereign of Heaven sacrifice should match ancestors and father. Match Taizong and Gaozong to the Sovereign of Heaven at Round Mound—per Filial Piety and Changes. Spirit Yao founded the house—match him to Feelings Emperor at Southern Suburban Altar per Great Tradition. Sacrifices: "King Wen as zu, King Wu as zong. Zu denotes the founding ancestor. Zong means honoring. Sacrifice names honoring the beginning—two meanings in one rite. Filial Piety: "Perform zong sacrifice to King Wen in the Bright Hall." Wen is zu yet called zong—extending Wu's meaning. Bright Hall matches zu and kao. Match Taizong and Gaozong at Bright Hall—per Changes and Sacrifices.

太子右諭德沈伯儀曰：

Heir Apparent Right Tutor Shen Boyi said:

謹按《禮》：「有虞氏禘黃帝而郊嚳，祖顓頊而宗堯。夏後氏禘黃帝而郊鯀，祖顓頊而宗禹。殷人禘嚳而郊冥，祖契而宗湯。周人禘嚳而郊稷，祖文王而宗武王。」鄭玄注云：「禘、郊、祖、宗，謂祭祀以配食也。禘謂祭昊天於圓丘，祭上帝於南郊曰郊，祭五帝、五神於明堂曰祖、宗。」伏尋嚴配之文，於此最為詳備。虞、夏則退顓頊而郊嚳，殷人則舍契而郊冥。去取既多。前後乖次。得禮之序，莫尚于周。禘嚳郊稷，不間于二王；明堂宗祀，始兼於兩配。咸以文王、武王父子殊別，文王為父，上主五帝；武王對父，下配五神。《孝經》曰：「嚴父莫大于配天，則周公其人也。昔者周公宗祀文王於明堂，以配上帝。」不言嚴武王以配天，則武王雖在明堂，理未齊於配祭；既稱宗祀，義獨主於尊嚴。雖同兩祭，終為一主。故《孝經緯》曰「後稷為天地主，文王為五帝宗」也。必若一神兩祭便，則五祭十祠，薦獻頻繁，禮虧於數。此則神無二主之道，禮崇一配之義。竊尋貞觀、永徽，共尊專配；顯慶之後，始創兼尊。必以順古而行，實謂從周為美。高祖神堯皇帝請配圓丘、方澤，太宗文武聖皇帝請配南郊、北郊。高宗天皇大帝德邁九皇，功開萬宇，制禮作樂，告禪升中，率土共休，普天同賴，竊惟莫大之孝，理當總配五天。

Rites: "Yu di to Yellow Emperor, jiao to Kui; zu Zhuanxu, zong Yao. Xia: di Yellow Emperor, jiao Gun; zu Zhuanxu, zong Yu. Yin: di Kui, jiao Ming; zu Qi, zong Tang. Zhou: di Kui, jiao Ji; zu King Wen, zong King Wu. Zheng Xuan: "Di, jiao, zu, zong are sacrifice with consort food. Di at Round Mound; jiao at Southern Suburban Altar; zu and zong to Five Emperors and Five Spirits in Bright Hall." Solemn matching is most fully stated here. Yu and Xia demoted Zhuanxu for Kui; Yin set aside Qi for Ming. Too many shifts in precedence. Sequence is broken. Zhou's ritual order is supreme. Di Kui, jiao Ji—unbroken from the two prior dynasties; Bright Hall zong first paired two consorts. Wen as father presided over Five Emperors; Wu as son— Wu below matched Five Spirits. Filial Piety: "Honoring the father, matching Heaven—the Duke of Zhou. The Duke of Zhou zong-sacrificed to King Wen in Bright Hall to match the Sovereign. It never honors Wu to match Heaven—Wu in Bright Hall was not Heaven's equal consort; Zong sacrifice means honoring alone. Two rites, one lord. Filial Piety Apocrypha: "Hou Ji lord of Heaven and Earth; King Wen zong of Five Emperors." One spirit, two altars would multiply offerings beyond measure. Spirits have one lord; ritual honors single consort. Zhenguan and Yonghui honored one consort each; after Xianqing came joint honoring. Following antiquity means following Zhou. Spirit Yao: Round Mound and Square Mire; Taizong: southern and northern suburbs. Gaozong surpassed the nine sovereigns—greatest filial piety should match all Five Heavens.

鳳閣舍人元萬頃、範履冰等議曰：

Yuan Wanqing, Fan Lübing, Phoenix Pavilion attendants, debated:

伏惟高祖神堯皇帝鑿乾構象，辟土開基。太宗文武聖皇帝紹統披元，循機闡極。高宗天皇大帝弘祖宗之大業，廓文武之宏規。三聖重光，千年接旦。神功睿德，罄圖牒而難稱；盛烈鴻猷，超古今而莫擬。豈徒錙銖堯、舜，糠粃殷、周而已哉！謹案見行禮，昊天上帝等祠五所，咸奉高祖神堯皇帝、太宗文武皇帝兼配。今議者引《祭法》、《周易》、《孝經》之文，雖近稽古之辭，殊失因心之旨。但子之事父，臣之事君，孝以成志，忠而順美。竊以兼配之禮，特稟先聖之懷，爰取訓於前規，遂申情於大孝。《詩》云：「昊天有成命，二後受之。」《易》曰：「殷薦之上帝，以配祖考。」敬尋厥旨，本合斯義。今若遠摭遺文，近乖成典，拘常不變，守滯莫通，便是臣黜於君，遽易郊丘之位，下非於上，靡遵弓劍之心。豈所以申太后哀感之誠，徇皇帝孝思之德！慎終追遠，良謂非宜。嚴父配天，寧當若是？伏據見行禮，高祖神堯皇帝、太宗文武聖皇帝，今既先配五祠，理當依舊無改。高宗天皇大帝齊尊曜魄，等邃含樞，闡三葉之宏基，開萬代之鴻業。重規疊矩，在功烈而無差；享帝郊天，豈祀配之有別。請奉高宗天皇大帝曆配五祠。

Spirit Yao carved Heaven and founded the realm. Taizong continued the succession to the utmost pivot. Gaozong enlarged ancestral enterprise and civil-martial magnificence. Three sagely glories—millennium joining dawn. Sagely virtue exhausts registers—unnamable; triumphs surpass past and present. More than scruples against Yao and Shun—Yin and Zhou are chaff. Present rites: five Sovereign of Heaven shrines jointly match Spirit Yao and Taizong. Citing Sacrifices, Changes, and Filial Piety misses heartfelt intent. Son serves father, minister serves lord—filial piety and loyalty align. Joint matching inherits the sages and declares great filial feeling. Odes: "Sovereign of Heaven's completed mandate—the two sovereigns received it. Changes: "Yin season—present to Sovereign with ancestors as consorts." The purport originally fits. Clinging to old texts demotes ministers over lords and wrongs the superior. How does this serve the empress dowager's grief or the emperor's filial piety? Careful ending and distant pursuit—unfitting. Honoring the father to match Heaven—can it be so? Spirit Yao and Taizong already match five shrines—unchanged. Gaozong equals Bright Soul and Hidden Pivot—third-generation foundation, ten-thousand-generation enterprise. Statutes layered without difference in merit; Enjoying the Sovereign at suburban Heaven—matching must not differ. We ask Gaozong to match all five shrines in succession.

制從萬頃議。自是郊丘諸祠皆以三祖配。

The throne followed Wanqing. Thereafter suburbs and mounds used three ancestors.

及則天革命，天冊萬歲元年，加號為天冊金輪大聖皇帝，親享南郊，合祭天地。以武氏始祖周文王追尊為始祖文皇帝，後考應國公追尊為無上孝明高皇帝，亦以二祖同配，如乾封之禮。其後長安年又親享南郊，合祭天地及諸郊丘，並以配焉。

Tiance 1: Zetian took title Golden Wheel Great Sagely Emperor and jointly sacrificed Heaven and Earth at the southern suburb. King Wen and her father Ying Lord were posthumously honored and jointly matched, as at Qianfeng. In Chang'an she again sacrificed at the southern suburb with all suburbs matched.

中宗即位，神龍元年九月，親享昊天上帝於東都之明堂，以高宗天皇大崇配，其儀亦依乾封故事。至景龍三年十一月，親祀南郊，初將定儀注，國子祭酒祝欽明希旨上言後亦合助祭，遂奏議曰：「謹按《周禮》：'天神曰祀，地祇曰祭，宗廟曰享。 '又《內司服》：'職掌王后之六服，凡祭祀，供後之衣服。 '又《祭統》曰：'夫祭也者，必夫婦親之。 '據此諸文，即知皇后合助皇帝祀天神祭地祇明矣。望請別修助祭儀注同進。」上令宰相與禮官議詳其事。太常博士唐紹、蔣欽緒建議云：「皇后南郊助祭，於禮不合。但欽明所執，是祭宗廟禮，非祭天地禮。按漢、魏、晉、及後魏、齊、梁、隋等歷代史籍，興王令主，郊天祀地，代有其禮，史不闕書，並不見皇后助祭之事。又高祖神堯皇帝、太宗文武聖皇帝、高宗天皇大帝南郊祀天，並無皇后助祭之禮。」尚書右僕射韋巨源又協同欽明之議，上遂以皇后為亞獻，仍補大臣李嶠等女為齋娘，執籩豆焉。

Shenlong 1.9: Zhongzong sacrificed to the Sovereign of Heaven at eastern-capital Bright Hall with Gaozong as consort—Qianfeng precedent. Jinglong 3.11: fixing southern-suburb rites, Zhu Qinming said the empress should assist: "Rites of Zhou: spirits si, earth ji, temple xiang. Inner Palace Attire: "Supply the queen's robes for all sacrifices." Sacrificial Unity: "Sacrifice requires husband and wife in person." These texts show the queen should assist in heaven and earth sacrifice. We ask a separate joint-assistance protocol. The emperor ordered ministers and ritual officers to debate. Tang Shao and Jiang Qinxu: queen's southern-suburb assistance is uncanonical. Qinming cited temple rite, not heaven-and-earth rite. Histories from Han through Sui record suburban rites—never queen joint assistance. Spirit Yao, Taizong, and Gaozong at southern suburb—no queen assistance. Wei Juyuan agreed; the emperor made the empress secondary presenter and appointed fast maidens for biǎn and dòu.

時十一月十三日乙丑，冬至，陰陽人盧雅、侯藝等奏請促冬至就十二日甲子以為吉會。時右台侍御史唐紹奏曰：「禮所以冬至祀圓丘於南郊，夏至祭方澤於北郊者，以其日行躔次，極於南北之際也。日北極當晷度循半，日南極當晷度環周。是日一陽爻生，為天地交際之始。故《易》曰：'《復》，其見天地之心乎！ '即冬至卦象也。一歲之內，吉莫大焉。甲子但為六旬之首，一年之內，隔月常遇，既非大會，晷運未周，唯總六甲之辰，助四時而成歲。今欲避環周以取甲子，是背大吉而就小吉也。」太史令傅孝忠奏曰：「准《漏刻經》，南陸北陸並日校一分，若用十二日，即欠一分。未南極，即不得為至。」上曰：「俗諺雲，'冬至長於歲'，亦不可改。」竟依紹議以十三日乙丑祀圓丘。

Eleventh month 13, yichou—winter solstice; Lu Ya and Hou Yi asked to advance it to jiazi on the 12th. Tang Shao: winter solstice Round Mound at southern suburb, summer solstice Square Mire at northern suburb—the sun at its south-north limits. At north pole the shadow is half; at south pole it circles full. That day the first yang line is born—Heaven and Earth begin to interchange. Changes: "Fù—does it not show Heaven and Earth's heart!" That is winter solstice's hexagram image. Within the year, nothing is more auspicious. Jiazi is only the head of the six decad cycles; within a year it appears in alternate months, is no great assembly, and the sundial's cycle is incomplete—only by totaling the six jia days does it help the four seasons make a year. To avoid the full cycle and seize jiazi is to forsake great auspice for a lesser one." Grand Astrologer Fu Xiaozhong memorialized: "Per the Classic of Clepsydra Graduations, south and north lands are checked one fen on the same day; using the twelfth day falls one fen short. Without reaching the south pole, it cannot count as the solstice." The emperor said: "As the proverb runs, 'The winter solstice is longer than the year'—that too cannot be changed." They finally followed Shao's proposal and sacrificed at the round mound on the thirteenth day, yichou.

睿宗太極元年正月，初將有事南郊，有司立議，惟祭昊天上帝而不設皇地祇位。諫議大夫賈曾上表曰：

In Ruizong's Taiji year 1, first month, as the southern suburb rites were first planned, the offices proposed sacrificing only to August Heaven High God without a seat for August Earth Spirit. Remonstrance Counselor Jia Zeng submitted a memorial:

微臣詳據典禮，謂宜天地合祭。謹按《禮祭法》曰：「有虞氏禘黃帝而郊嚳，夏後氏禘黃帝而郊鯀。」傳曰：大祭曰禘。然則郊之與廟，俱有禘祭。禘廟，則祖宗之主俱合于太祖之廟；禘郊，則地祇群望俱合於圓丘，以始祖配享。皆有事而大祭，異于常祀之義。《禮大傳》曰：「不王不禘。」故知王者受命，必行禘禮。《虞書》曰：「月正元日，舜格于文祖，肆類於上帝，祇于六宗，望於山川，遍於群神。」此則受命而行禘禮者也。言「格于文祖」，則餘廟之享可知矣。言「類於上帝」，則地祇之合可知矣。且山川之祀，皆屬於地，群望尚遍，況地祇乎！《周官》「以六律、六呂、五聲、八音、六舞、大合樂，以致神祇，以和邦國，以諧萬人。」又「凡六樂者，六變而致象物及天神」，此則禘郊合天神、地祇、人鬼而祭之樂也。

Your servant has examined the canonical rites and holds that Heaven and Earth ought to be sacrificed together. Per the Record of Rites on Sacrifice: "Youyu performed di to Huangdi and jiao to Ku; Xia performed di to Huangdi and jiao to Gun." Tradition says a great sacrifice is called di. Thus suburb and temple alike have di sacrifices. Di at the temple unites the ancestral lords in the Grand Ancestor's temple; di at the suburb unites Earth Spirits and the host of wang at the round mound, with the founding ancestor as consort. all are solemn great sacrifices, distinct from ordinary rites. The Great Tradition says: "One who is not king does not perform di. Thus when a king receives the Mandate he must perform di. The Book of Yu says: "On the first day of the first month Shun arrived at the Literary Ancestor; he classified sacrifice to High God, presented to the Six Ancestors, wang at mountains and rivers, and reached the host of spirits." This is performing di upon receiving the Mandate. Saying "arrived at the Literary Ancestor" shows what the other temple offerings were. Saying "classified to High God" shows Earth Spirits were included. Sacrifices to mountains and rivers belong to Earth; if the host of wang are still fully included, how much more Earth Spirits! The Offices of Zhou: "With six lü, six lü, five tones, eight sounds, and six dances, greatly harmonize music to reach the spirits, harmonize the states, and harmonize the people." Moreover, "Of the six musics, six transformations bring forth images, things, and the Heavenly Spirit"—the music of di at the suburb, uniting Heaven, Earth, and the human dead in one sacrifice.

《三輔故事》漢祭圓丘儀：昊天上帝位正南面，後土位兆亦南面而少東。又《東觀漢記》云：「光武即位，為壇于鄗之陽，祭告天地，採用元始故事。二年正月，于洛陽城南依鄗為圓壇，天地位其上，皆南向西上。」按兩漢時自有後土及北郊祀，而此已於圓丘設地位，明是禘祭之儀。又《春秋說》云：「王者一歲七祭，天地合食于四孟，別於分、至。」此復天地自常有同祭之義。王肅云：「孔子言兆圓丘於南郊，南郊即圓丘，圓丘即南郊也。」又云：「祭天地配。」此亦郊祀合祭之明說。惟鄭康成不論禘當合祭，而分昊天上帝為二神，專憑緯文，事匪經見。又其注《大傳》「不環不禘」義，則云：「正歲之首，祭感帝之精，以其祖配。」注《周官·大司樂》圓丘，則引《大傳》之禘以為冬至之祭。遞相矛盾，未足可依。

Han round-mound rites per Old Matters of the Three Metropolises: August Heaven High God faced south; Queen Earth's plot also faced south, slightly east. The Eastern Pavilion Han Record says: "When Guangwu took the throne he built an altar on Hao's sunny slope to announce sacrifice to Heaven and Earth, following Yuan Shi precedent. In year 2, first month, south of Luoyang he built a round altar modeled on Hao; Heaven and Earth seats stood upon it, all facing south with west above." Though the two Han had separate Queen Earth and northern suburb rites, Earth seats were already at the round mound—clearly a di rite. The Spring and Autumn Explanations say: "A king has seven sacrifices a year; Heaven and Earth feast together at the four meng, separately at equinox and solstice." This again shows Heaven and Earth commonly shared sacrifice. Wang Su said: "Confucius said to locate the round mound at the southern suburb—southern suburb is round mound, round mound is southern suburb." He also said Heaven and Earth are sacrificed with consorts." This too clearly proves combined suburb sacrifice. Only Zheng Xuan denied di as combined sacrifice, split August Heaven High God into two spirits, and relied on weft texts—not on the classics. His gloss on "not cycling, not di" says: "At the correct year's head, sacrifice the Felt Emperor's essence with one's ancestor as consort." Commenting on the round mound in the Grand Music Master chapter, he cites the Great Tradition's di as the winter-solstice rite. These contradict one another and cannot be relied on.

伏惟陛下膺籙居尊，繼文在曆，自臨宸極，未親郊祭。今之南郊，正當禘禮，固宜合祀天地，鹹秩百神，答受命之符，彰致敬之道。豈可不崇盛禮，同彼常郊，使地祇無位，未從禘享！今請備設皇地祇並從祀等座，則禮得稽古，義合緣情。然郊丘之祀，國之大事，或失其情，精禋將闕。臣術不通經，識慚博古，徒以昔謬禮職，今忝諫曹，正議是司，敢陳忠讜。事有可采，惟斷之聖慮。

Your Majesty has received the Mandate and sits in honor, continuing culture on the calendar; since taking the throne you have not performed suburb sacrifice in person. Today's southern suburb is properly di; Heaven and Earth should be sacrificed together, the hundred spirits ranked, the Mandate answered, and reverence displayed. How can the full rite not be exalted, Earth Spirits left without seats, and di offering withheld like an ordinary suburb! I request seats for August Earth Spirit and attendants—then the rite matches antiquity and accords with feeling. Yet suburb and mound sacrifice is a state great affair; if feeling is wrong, the refined offering fails. Your servant's learning does not penetrate the classics and shames the ancients—having once erred in ritual office and now holding remonstrance, he dares offer loyal counsel. If anything here may be adopted, let sagely deliberation decide.

制令宰臣召禮官詳議可否。禮官國子祭酒褚無量、國子司業郭山惲等咸請依曾所奏。時又將親享北郊，竟寢曾之表。

An order directed the chief ministers to summon ritual officers to discuss feasibility. Ritual officers—National University Rector Chu Wuliang, Vice-Rector Guo Shanyun, and others—all asked to follow Zeng's memorial. They were again about to perform the northern suburb in person, and Zeng's memorial was shelved.

玄宗即位，開元十一年十一月，親享圓丘。時中書令張說為禮儀使，衛尉少卿韋絛為副，說建議請以高祖神堯皇帝配祭，始罷三祖同配之禮。至二十年，蕭嵩為中書令，改撰新禮。祀天一歲有四，祀地有二。冬至，祀昊天上帝於圓丘，高祖神堯皇帝配，中官加為一百五十九座，外官減為一百四座。其昊天上帝及配帝二座，每座籩、豆各用十二，簋、簠、、俎各一。上帝則太樽、著樽、犧樽、象樽、壺樽各二，山罍六。配帝則不設太樽及壺樽，減山罍之四，餘同上帝。五方帝座則籩、豆各十，簋、簠、、俎各一，太樽二。大明、夜明，籩、豆各八，餘同五方帝。內官每座籩、豆二，簋、俎各一。內官已上設樽於十二階之間。內官每道間著樽二，中官犧樽二，外官著樽二，眾星壺樽二。正月上辛，祈穀，祀昊天上帝於圓丘，以高祖配，五方帝從祀。其上帝、配帝，籩、豆等同冬至之數。五方帝，太樽、著樽、犧樽、山罍各一，籩、豆等亦同冬至之數。孟夏，雩昊天上之帝於圓丘，乙太宗配，五方帝及太昊等五帝、勾芒等五官從祀。其上帝配帝、五方帝，籩、豆各八，簋、簠、、俎各一。五官每座籩、豆各二，簋、簠及俎各一。季秋，大享於明堂，祀昊天上帝，以睿宗配，其五方帝、五人帝、五官從祀。籩、豆之數，同於雩祀。夏至，禮皇地祇于方丘，以高祖配，其從祀神州已下六十八座，同貞觀之禮。地祇、配帝，籩、豆如圓丘之數。神州，籩、豆各四，簋、簠、、俎各一。五嶽、四鎮、四海、四瀆、五方、山林、川澤等三十七座，每座籩、豆各二，簋、簠各一。五方五帝、丘陵、墳衍、原隰等三十座，籩、豆、簋、簠、、俎各一。立冬，祭神州於北郊，乙太宗配。二座籩、豆各十二，簋、簠、、俎各一。自冬至圓丘已下，餘同貞觀之禮。

When Xuanzong took the throne, in Kaiyuan 11, eleventh month, he personally performed the round mound. Chief Councilor Zhang Yue was ritual commissioner and Court of Imperial Sacrifices Vice Director Wei Tao deputy; Yue proposed Founding Emperor Shenyao as consort and abolished three-ancestor joint consortship. By year 20 Xiao Song was chief councilor and compiled new rites. Heaven was sacrificed four times a year; Earth, twice. At the winter solstice August Heaven High God was sacrificed at the round mound with Founding Emperor Shenyao as consort; inner officials rose to 159 seats, outer to 104. For High God and the two consort seats, each used twelve bian and dou and one each of gui, fu, jia, and zuo. For High God: two each of great, zhuo, xi, elephant, and hu zun; six mountain lei. The consort seat omitted great and hu zun, reduced mountain lei by four; the rest matched High God. Five Directional Emperor seats had ten bian and dou, one each of gui, fu, jia, and zuo, and two great zun. Great Bright and Night Bright used eight bian and dou each; all else matched the Five Directional Emperors. Each inner-official seat had two bian and dou, one gui and one zuo. Above inner officials, zun were set among the twelve steps. Each inner aisle had two zhuo zun; middle officials two xi zun; outer officials two zhuo zun; host of stars two hu zun. On the first month's upper xin, for grain prayer High God was sacrificed at the round mound with the Founder as consort; Five Directional Emperors attended. High God and consort used the same bian and dou as at the winter solstice. Five Directional Emperors: one each of great, zhuo, xi zun and mountain lei; bian, dou, and the rest matched winter solstice. In early summer, rain prayer to High God Above Heaven at the round mound with Taizong as consort; Five Directional Emperors, Taihao and the five emperors, Gou Mang and the five officials attended. High God, consort, and Five Directional Emperors: eight bian and dou, one each of gui, fu, jia, and zuo. Each five-official seat had two bian and dou, one gui, one fu, and one zuo. In late autumn, great offering at the Bright Hall: High God with Ruizong as consort; Five Directional Emperors, Five Human Emperors, and five officials attended. Bian and dou matched the rain-sacrifice rite. At the summer solstice Earth Spirit was honored at the square mound with the Founder as consort; 68 attendant seats from Spirit State down, as in Zhenguan. Earth Spirit and consort used the round-mound bian and dou count. Spirit State: four bian and dou, one each of gui, fu, jia, and zuo. Five marchmounts, four garrisons, four seas, four streams, five directions, mountains, forests, rivers, and marshes—37 seats—each had two bian and dou, one gui and one fu. Five Directional Emperors, hills, mounds, dykes, plains, and lowlands—30 seats—one each of bian, dou, gui, fu, jia, and zuo. At winter's start Spirit State was sacrificed at the northern suburb with Taizong as consort. The two seats had twelve bian and dou, one each of gui, fu, jia, and zuo. From winter-solstice round mound down, the rest matched Zhenguan.

時起居舍人王仲丘既掌知修撰，仍建議曰：

Attendant Wang Zhongqiu, who directed compilation, further proposed:

按《貞觀禮》，正月上辛，祀感帝於南郊，《顯慶禮》，祀昊天上帝於圓丘以祈穀。《左傳》曰：「郊而後耕。」《詩》曰：「《噫嘻》，春夏祈谷於上帝。」《禮記》亦曰：「上辛祈谷於上帝。」則祈谷之文，傳於歷代，上帝之號，允屬昊天。而鄭康成云：「天之五帝遞王，王者之興，必感其一，因其所感，別祭尊之。故夏正之月，祭其所生之帝於南郊，以其祖配之。故周祭靈威仰，以後稷配之，因以祈穀。」據所說祀感帝之意，本非祈穀。先儒所說，事恐難憑。今祈穀之禮，請准禮修之。且感帝之祀，行之自久。《記》曰：「有其舉之，莫可廢也。」請于祈穀之壇，遍祭五方帝。夫五帝者，五行之精。五行者，九谷之宗也。今請二禮並行，六神鹹祀。

The Zhenguan Rites sacrifice the Felt Emperor at the southern suburb on the first month's upper xin; the Xianqing Rites sacrifice High God at the round mound for grain prayer. The Zuo Tradition: suburb sacrifice, then plowing. The Odes: "Yi Xi—spring and summer grain prayer to High God." The Record of Rites: on upper xin, grain prayer to High God. Grain-prayer texts run through the dynasties, and the title High God properly belongs to August Heaven. Yet Zheng Xuan said: "Heaven's Five Emperors receive kingship in turn; a rising king feels one of them and sacrifices that one separately. So in summer's first month one sacrifices at the southern suburb to the emperor one was born from, with one's ancestor as consort. Zhou sacrificed to Lingwei Yang with Hou Ji as consort, calling it grain prayer." Sacrificing the Felt Emperor as he described was never grain prayer. Former scholars' views are hard to rely on. I ask that grain prayer follow the canonical rites. Sacrifice to the Felt Emperor has long been practiced. The Record says: "Where a practice exists, it may not be abolished." I ask that the grain-prayer altar also sacrifice to all Five Directional Emperors. The Five Emperors embody the essences of the Five Phases. The Five Phases are patron of the nine grains. I ask both rites run together so all six spirits are sacrificed.

又按《貞觀禮》，孟夏雩祀五方上帝、五人帝、五官於南郊，《顯慶禮》，則雩祀昊天上帝於圓丘。且雩祀上帝，蓋為百穀祈甘雨。故《月令》云：「命有司大雩帝，用盛樂，以祈穀實。」鄭玄云：「雩上帝者，天之別號，允屬昊天，祀於圓丘，尊天位也。」然雩祀五帝既久，亦請二禮並行，以成大雩帝之義。

The Zhenguan Rites rain-sacrifice Five Directional High Gods, Five Human Emperors, and five officials at the southern suburb in early summer; the Xianqing Rites sacrifice High God at the round mound. Rain sacrifice to High God prays sweet rain for the crops. The Monthly Ordinances say: "Order officers to great rain prayer to the Emperor with splendid music, to pray for full grain." Zheng Xuan said: "Rain prayer to High God uses Heaven's other title—August Heaven; the round mound honors Heaven's position." Rain sacrifice to the Five Emperors is also ancient; I ask both rites together to complete great rain prayer to the Emperor.

又《貞觀禮》，季秋祀五方帝、五官於明堂，《顯慶禮》，禮昊天上帝於明堂。准《孝經》曰：「郊祀後稷以配天，宗祀文王於明堂，以配上帝。」先儒以為天是感精之帝，即太微五帝，此即皆是星辰之例。且上帝之號，皆屬昊天，鄭玄所引，皆云五帝。《周禮》曰：「王將旅上帝，張氈案，設皇邸。祀五帝，張大次小次。」由此言之，上帝之與五帝，自有差等，豈可混而為一乎！《孝經》云：「嚴父莫大于配天。」其下文即云：「宗祀文王於明堂，以配上帝。」鄭玄注云：「上帝者，天之別名，神無二主，故異其處。」孔安國之：「帝亦天也。」

The Zhenguan Rites sacrifice Five Directional Emperors and five officials at the Bright Hall in late autumn; the Xianqing Rites honor High God there. The Classic of Filial Piety says: "Suburb sacrifice to Hou Ji consorts with Heaven; Bright Hall sacrifice to King Wen consorts with High God. Former scholars held Heaven is the Felt Emperor's spirit—the Supreme Palace Five Emperors—all stellar examples. High God's title belongs to August Heaven; Zheng Xuan's citations all speak of Five Emperors. The Rites of Zhou say: "When the king lodges with High God, spread felt mats and set the august lodging. Sacrificing the Five Emperors—spread great and small awnings. Thus High God and the Five Emperors have distinct ranks—how can they be mixed into one! The Classic of Filial Piety says: "Honoring the father, nothing exceeds consorting with Heaven. The next line says: "Ancestral sacrifice to King Wen at the Bright Hall to consort with High God." Zheng Xuan commented: "High God is Heaven's other name; spirits have no second lord, so the places differ." Kong Anguo: "Di is also Heaven." The quoted passage closed.

然則禋享上帝，有合經義。而五方皆祀，行之已久，有其舉之，難於即廢。亦請二禮並行，以成《月令》大享帝之義。

Refined offering to High God fits the classics. Sacrifice to all five directions is also ancient; established practice is hard to abolish at once. I also ask both rites together to complete the Monthly Ordinances' great offering to the Emperor.

天寶十載五月已前，郊祭天地，以高祖神堯皇帝配座，故將祭郊廟，告高祖神堯皇帝室。寶應元年，杜鴻漸為太常卿禮儀使，員外郎薛頎、歸崇敬等議：「以神堯為受命之主，非始封之君不得為太祖以配天地。太祖景皇帝始受封于唐，即殷之契，周之後稷也。請以太祖景皇帝郊祀配天地，告請宗廟，亦太祖景皇帝酌獻。諫議大夫黎幹議，以太祖景皇帝非受命之君，不合配享天地。二年五月，幹進議狀為十詰十難，曰：

Before Tianbao 10, fifth month, suburb sacrifices used Founding Emperor Shenyao as consort; before suburb and temple sacrifice they announced at his chamber. In Baoying 1, ritual commissioner Du Hongjian with Registrar Xue Qi and Gui Chongjing argued: "Shenyao received the Mandate but was not the first enfeoffed lord and cannot be Grand Ancestor consort with Heaven and Earth. Grand Ancestor Emperor Jing first received Tang—he is Yin's Qi, Zhou's Hou Ji. I ask Grand Ancestor Emperor Jing consort at suburb sacrifice to Heaven and Earth and at temple announcement. Remonstrance Counselor Li Gan argued Emperor Jing did not receive the Mandate and should not consort with Heaven and Earth. In year 2, fifth month, Gan submitted ten interrogations and ten refutations:

集賢校理潤州別駕歸崇敬議狀及禮儀使判官水部員外郎薛頎等稱：禘謂冬至祭天於圓丘，周人則以遠祖帝嚳配，今欲以景皇帝為始祖，配昊天於圓丘。

Gui Chongjing and ritual commissioner Xue Qi said di is winter-solstice Heaven sacrifice at the round mound; Zhou used remote ancestor Ku as consort—now they want Emperor Jing as founding ancestor to consort with August Heaven.

臣幹詰曰：「《國語》曰：「有虞氏、夏後氏俱禘黃帝，商人禘舜，周人禘嚳。」俱不言祭昊天於圓丘，一也。《詩·商頌》曰：「《長髮》，大禘也。」又不言昊天於圓丘，二也。《詩·周頌》曰：「《雍》，禘太祖也。」又不言祭昊天於圓丘，三也。《禮記·祭法》曰：「有虞氏、夏後氏俱禘黃帝，殷人、周人俱禘嚳。」又不言祭昊天於圓丘，四也。《禮記·大傳》曰：「不王不禘。王者禘其祖之所自出，以其祖配之。」又不言祭昊天於圓丘，五也。《爾雅·釋天》曰：「禘，大祭也。」又不言祭昊天於圓丘，六也。《家語》云：「凡四代帝王之所郊，皆以配天也。其所謂禘者，皆五年大祭也。」又不言祭昊天於圓丘，七也。盧植云：「禘，祭名。禘者諦也，事尊明諦，故曰禘。」又不言祭昊天於圓丘，八也。王肅云：「禘謂於五年大祭之時。」又不言祭昊天於圓丘，九也。郭璞云：「禘，五年之大祭。」又不言祭昊天於圓丘，十也。

Gan interrogates: "The Discourses of the States says Youyu and Xia both di Huangdi, Shang di Shun, Zhou di Ku. None mentions sacrificing August Heaven at the round mound—first point. The Shang Hymns say: "Chang Fa—a great di." It too says nothing of August Heaven at the round mound—second. The Zhou Hymns say: "Yong—di to the Grand Ancestor." It too says nothing of August Heaven at the round mound—third. The Sacrifice Law says: "Youyu and Xia di Huangdi; Yin and Zhou di Ku." It too says nothing of August Heaven at the round mound—fourth. The Great Tradition: "One who is not king does not perform di. A king performs di to the ancestor from whom his line issued, with that ancestor as consort." It too says nothing of August Heaven at the round mound—fifth. Erya, Explaining Heaven: di is a great sacrifice. It too says nothing of August Heaven at the round mound—sixth. Family Sayings: "All four dynasties' suburban sacrifices consorted with Heaven. What they call di are five-year great sacrifices." It too says nothing of August Heaven at the round mound—seventh. Lu Zhi said: "Di is a sacrifice name. Di means 'to clarify'; serving the honored clearly, hence di." It too says nothing of August Heaven at the round mound—eighth. Wang Su said: "Di refers to the five-year great sacrifice." It too says nothing of August Heaven at the round mound—ninth. Guo Pu said: "Di is the five-year great sacrifice." It too says nothing of August Heaven at the round mound—tenth.

臣幹謂禘是五年宗廟之大祭，《詩》、《禮》經傳，文義昭然。今略舉十詰以明之。臣惟見《禮記·祭法》及《禮記·大傳》、《商頌·長髮》等三處鄭玄注，或稱祭昊天，或云祭靈威仰。臣精詳典籍，更無以禘為祭昊天於圓丘及郊祭天者。審如禘是祭之最大，則孔子說《孝經》為萬代百王法，稱周公大孝，何不言禘祀帝嚳於圓丘以配天，而反言「郊祀後稷以配天？」是以《五經》俱無其說，聖人所以不言。輕議大典，亦何容易。猶恐不悟，今更作十難。

Gan holds di is the ancestral temple's five-year great sacrifice; Odes, Rites, classics, and traditions make this clear. I briefly offer ten interrogations to clarify it. I find only three Zheng Xuan glosses—in Sacrifice Law, Great Tradition, and Chang Fa—sometimes August Heaven, sometimes Lingwei Yang. I have examined the canon; nowhere else is di August Heaven at the round mound or suburb Heaven sacrifice. If di is the greatest sacrifice, why did Confucius, teaching the Classic of Filial Piety as eternal law and praising the Duke of Zhou's filial piety, not say di to Ku at the round mound to consort with Heaven, but "suburb sacrifice to Hou Ji to consort with Heaven? The Five Classics lack that doctrine—the sage did not speak it. To lightly dispute the great canon is rash indeed. Fearing they still misunderstand, I add ten refutations.

其一難曰：《周頌》：「《雍》，禘祭太祖也。」鄭玄箋云：「禘，大祭。太祖，文王也。」《商頌》云：「《長髮》，大禘也。」玄又箋云：「大禘，祭天也。」夫商、周之《頌》，其文互說。或云禘太祖，或云大禘，俱是五年宗廟之大祭，詳覽典籍，更無異同。惟鄭玄箋《長髮》，乃稱是郊祭天。詳玄之意，因此《商頌》禘如《大傳》雲大祭，如《春秋》「大事於太廟」，《爾雅》「禘大祭」，雖雲大祭，亦是宗廟之祭，可得便稱祭天乎？若如所說，大禘即雲郊祭天，稱禘即是祭宗廟。又《祭法》說虞、夏、商、周禘黃帝與嚳，《大傳》「不王不禘」，禘上俱無大字，玄何因復稱祭天乎？又《長髮》文亦不歌嚳與感生帝，故知《長髮》之禘，而非禘嚳及郊祭天明矣。殷、周五帝之大祭，群經眾史及鴻儒碩學，自古立言著論，序之詳矣，俱無以禘為祭天。何棄周、孔之法言，獨取康成之小注，便欲違經非聖，誣亂祀典，謬哉！

First refutation: Zhou Hymns: "Yong—di to the Grand Ancestor. Zheng Xuan's commentary: "Di—great sacrifice. Grand Ancestor—King Wen. Grand Ancestor is King Wen." Shang Hymns: "Chang Fa—a great di." Xuan again: "Great di—sacrifice to Heaven." Shang and Zhou hymns explain each other—di to Grand Ancestor or great di—both are the temple's five-year great sacrifice; the canon shows no other sense. Whether di to Grand Ancestor or great di, both are the temple's five-year great sacrifice—the canon admits no other reading. Only in Zheng Xuan's Chang Fa commentary does he call it suburb Heaven sacrifice. Xuan's intent: because Chang Fa's di, like "great sacrifice" in the Great Tradition, "great affair in the Grand Temple" in Spring and Autumn, and Erya's "di—great sacrifice," is temple sacrifice despite "great"—can one call it Heaven sacrifice? If great di means suburb Heaven sacrifice, then di means temple sacrifice—by his own logic. Sacrifice Law lists You, Xia, Shang, and Zhou di to Huangdi and Ku; "not king, not di" has no "great" above di—why does Xuan again call it Heaven sacrifice? Chang Fa does not sing Ku or the birth-feeling emperor—so its di is not di to Ku or suburb Heaven sacrifice. Yin and Zhou great sacrifices to the Five Emperors—in all classics, histories, and great scholars from antiquity—none take di as Heaven sacrifice. Why abandon Zhou and Confucius for Zheng Kangcheng's minor gloss, violate the classics, slander the sages, and overturn the sacrifice canon—how wrong!

其二難曰：《大傳》稱「禮，不王不禘，王者禘其祖之所自出，以其祖配之，諸侯及其太祖」者，此說王者則當禘。其謂《祭法》，虞、夏、殷、周禘黃帝及嚳，「不王則不禘，所當禘其祖之所自出」，謂虞、夏出黃帝，殷、周出帝嚳，以近祖配而祭之。自出之祖，既無宗廟，即是自外至者，故同之天地神祇，以祖配而祀之。自出之說，非但于父，在母亦然。《左傳》子產云：「陳則我周之自出。」此可得稱出於太微五帝乎？故曰「不王不禘，王者禘其祖之所自出，以其祖配之」，此之謂也。及諸侯之禘，則降于王者，不得祭自出之祖，只及太祖而已。故曰「諸侯及其太祖」，此之謂也。鄭玄錯亂，分禘為三：注《祭法》雲「禘謂祭昊天於圓丘」，一也。注《大傳》稱「郊祭天，以後稷配靈威仰」，箋《商頌》又稱「郊祭天」，二也。注《周頌》雲「禘大祭，大於四時之祭，而小於祫，太祖謂文王」，三也。禘是一祭，玄析之為三，顛倒錯亂，皆率胸臆，曾無典據，何足可憑。

Second refutation: the Great Tradition's "not king, not di; a king di to the ancestor from whom his line issued, with that ancestor as consort; feudal lords to their Grand Ancestor" explains when a king should di. Sacrifice Law's You, Xia, Yin, and Zhou di to Huangdi and Ku: "not king, not di" means di to the line's issuing ancestor—You and Xia from Huangdi, Yin and Zhou from Ku, with the near ancestor as consort. The issuing ancestor, without his own temple, came from outside—like Heaven and Earth spirits, sacrifice with the ancestor as consort. "Issuing" applies through the mother as well as the father. Zuo Tradition: Zichan said: "Chen is our Zhou's issuing. Can this mean issuing from the Supreme Palace Five Emperors? Thus "not king, not di; a king di to the ancestor from whom his line issued, with that ancestor as consort" means this. Feudal lords' di ranks below kings—they cannot sacrifice to the issuing ancestor, only the Grand Ancestor. Thus "feudal lords to their Grand Ancestor" means this. Zheng Xuan split di into three: Sacrifice Law "di means August Heaven at the round mound"—first. Great Tradition "suburb Heaven with Hou Ji consorting Lingwei Yang"; Shang Hymns again "suburb Heaven"—second. Zhou Hymns "di—great sacrifice, greater than seasonal sacrifices but lesser than cha; Grand Ancestor is King Wen"—third. Di is one sacrifice; Xuan made three, inverted and confused—all invention, no canon—unreliable.

其三難曰：虞、夏、殷、周已前，禘祖之所自出，其義昭然。自漢、魏、晉已還千餘歲，其禮遂闕。又鄭玄所說，其言不經，先儒棄之，未曾行用。愚以為錯亂之義，廢棄之注，不足以正大典。

Third refutation: before You, Xia, Yin, and Zhou, di to the issuing ancestor is clear. From Han, Wei, and Jin onward for a thousand years the rite lapsed. Zheng Xuan's words are uncanonical; former scholars discarded them and never used them. Confused glosses and discarded comments cannot rectify the great canon.

其四難曰：所稱今《三禮》行於代者，皆是鄭玄之學，請據鄭學以明之。曰雖雲據鄭學，今欲以景皇帝為始祖之廟以配天，復與鄭義相乖。何者？《王制》云：「天子七廟。」玄云：「此周禮也。」七廟者，太祖及文、武之祧與親廟四也。殷則六廟，契及湯與二昭二穆也。據鄭學，夏不以鯀及顓頊、昌意為始祖，昭然可知也。而欲引稷、契為例，其義又異是。爰稽邃古洎今，無以人臣為始祖者，惟殷以契，周以稷。夫稷、契者，皆天子元妃之子，感神而生。昔帝嚳次妃簡狄，有戎氏之女，吞玄鳥之卵，因生契。契長而佐禹治水，有大功。舜乃命契作司徒，百姓既和，遂封于商。故《詩》曰：「天命玄鳥，降而生商，宅殷土芒芒。」此之謂也。後稷者，其母有邰氏之女曰薑嫄，為帝嚳妃，出野履巨跡，歆然有孕，生稷。稷長而勤於稼穡，堯聞，舉為農師，天下得其利，有大功，舜封于邰，號曰後稷。唐、虞、夏之際，皆有令德。故《詩》曰：「履帝武敏歆，居然生子，即有邰家室。」此之謂也。舜、禹有天下，稷、契在其間，量功比德，抑其次也。舜授職，則播百穀，敷五教。禹讓功，則平水土，宅百揆。故《國語》曰：「聖人之制祀也，功施於人則祀之，以死勤事則祀之。」契為司徒而人輯睦，稷勤百穀而死，皆居前代祀典，子孫有天下，得不尊而祖之乎？

Fourth refutation: the Three Rites in use are all Zheng Xuan's school—I ask to test by Zheng's own teaching. Though citing Zheng, making Emperor Jing founding ancestor to consort with Heaven departs from Zheng's meaning. Why? Royal Regulations: "The Son of Heaven has seven temples. Xuan: this is Zhou rite. Seven temples: Grand Ancestor, Wen and Wu shrines, and four intimate temples. Yin had six—Qi and Tang with two zhao and two mu. Per Zheng, Xia did not take Gun, Zhuanxu, or Changyi as founding ancestors—this is clear. Yet citing Hou Ji and Qi as examples—the meaning differs. From remote antiquity to the present none take a subject as founding ancestor—only Yin with Qi, Zhou with Ji. Hou Ji and Qi were sons of the primary consort, born from feeling the spirit. Emperor Ku's secondary consort Jiandi of Youreng swallowed the dark bird's egg and bore Qi. Qi grew up assisting Yu in flood control with great merit. Shun made Qi Minister of the Masses; when the clans were harmonious, Qi was enfeoffed at Shang. The Odes say: "Heaven ordered the dark bird; it descended and bore Shang; it dwelt in vast Yin soil. That is the sense. Hou Ji's mother was Youtai clanswoman Jiang Yuan, consort of Emperor Ku; in the wild she trod a great footprint, conceived, and bore Ji. Hou Ji grew diligent in field and furrow; Yao heard and made him Agricultural Master. The realm profited—great was his merit. Shun enfeoffed him at Tai and named him Hou Ji. In the age of Tang, Yu, and Xia, each bore eminent virtue. Thus the Odes: "She trod the great god's footprint and was moved; she bore a child—and there was the house of Tai." So it is meant. Shun and Yu held the realm; Ji and Qi stood among them—by merit and virtue, rather second rank. Shun gave them office: Qi sowed the hundred grains and spread the Five Teachings. When Yu yielded the merit, he leveled water and earth and took charge of the hundred offices. Thus the Discourses: "The sage made sacrifice—whoever bestowed merit on the people was sacrificed to; whoever died in diligent service was sacrificed to." Qi as Minister of Education made the people harmonious; Ji labored over the hundred grains unto death—both stood in the sacrificial canon of former ages. When their line held the realm, could they fail to honor them as ancestors?

其五難曰：既遵鄭說，小德配寡，遂以後稷只配一帝，尚不得全配五帝。今以景皇帝特配昊天，于鄭義可乎？

The fifth objection: Following Zheng's doctrine, minor virtue pairs with few—Hou Ji pairs with only one Thearch and cannot fully pair with the Five. To pair the Jing Emperor solely with August Heaven—is that allowed in Zheng's doctrine?

其六難曰：眾難臣云：「上帝與五帝，一也。所引《春官》：祀天旅上帝，祀地旅四望。旅訓眾，則上帝是五帝。臣曰，不然。旅雖訓眾，出於《爾雅》，及為祭名，《春官》訓陳，注有明文。若如所言，旅上帝便成五帝，則季氏旅于泰山，可得便是四鎮耶？

The sixth objection: My opponents say, "The High God and the Five Thearchs are one. They cite the Offices of Spring: "Sacrificing to Heaven, marshal the High God; sacrificing to Earth, marshal the Four Quarters." "Marshal" means multitude—therefore the High God is the Five Thearchs. I say: That is not so. Though "marshal" means multitude in the Erya, as a sacrificial term the Offices of Spring glosses it "array"—the commentary is explicit. If marshaling the High God means the Five Thearchs, then when the Ji clan "marshaled" at Mount Tai—was that the Four Guardians?

其七難曰：所雲據鄭學，則景皇帝親盡，廟主合祧，卻欲配祭天地，錯亂祖宗。夫始祖者，經綸草昧，體大則天，所以正元氣廣大，萬物之宗尊，以長至陽氣萌動之始日，俱祀於南郊也。夫萬物之始，天也。人之始，祖也。日之始，至也。掃地而祭，質也。器用陶匏，性也。牲用犢，誠也。兆于南郊，就陽位也。至尊至質，不敢同于先祖，禮也。故《白虎通》曰：「祭天歲一，何？天至尊至質，事之不敢褻黷，故因歲之陽氣始達而祭之。」今國家一歲四祭之，黷莫大焉。上帝、五帝，其祀遂闕，怠亦甚矣。黷與怠，皆禮之失，不可不知。夫親有限，祖有常，聖人制禮，君子不以情變易。國家重光累聖，曆祀百數，豈不知景皇帝始封于唐。當時通儒議功度德，尊神堯克配彼天，宗太宗以配上帝。神有定主，為日已久。今欲黜神堯配含樞紐，乙太宗配上帝，則紫微五精，上帝佐也，以子先父，豈禮意乎！非止神祇錯位，亦以祖宗乖序，何以上稱皇天祖宗之意哉！若夫神堯之功，太宗之德，格於皇天上帝，臣以為郊祀宗祀，無以加焉。

The seventh objection: By Zheng's learning the Jing Emperor's kinship is exhausted and tablets merged—yet they would have him pair with Heaven and Earth, disordering the ancestral line. The founding ancestor brought order from primal chaos—his substance vast as Heaven. To rectify primordial qi and honor the origin of all things, on the day yang first stirs at summer solstice, both are sacrificed at the southern suburb. All things begin with Heaven. Man begins with the ancestor. The day begins at the solstice. To sweep the ground and sacrifice is simplicity. Pottery and gourds for vessels is nature. Calves for victims is sincerity. The altar at the southern suburb takes the yang position. Most exalted, most simple—daring not share rites with former ancestors: that is ritual. Thus the Comprehensive Discussions: "Sacrifice to Heaven once a year—why? Heaven is most exalted and most simple; one dares not treat it lightly—therefore sacrifice when the year's yang qi first reaches forth." Yet the state now sacrifices four times a year—no excess could be greater. Sacrifice to the High God and the Five Thearchs is neglected—negligence is also extreme. Excess and negligence are both ritual failures—not to be ignored. Kinship has limits; ancestors have constants—the sage made ritual; the gentleman does not alter it for feeling. The state has renewed glory through successive sages, sacrifices numbering in the hundreds—how could it not know the Jing Emperor was first enfeoffed in Tang? Then thorough scholars weighed merit and virtue: Shenyao was honored fit to pair with Heaven; Taizong was cult-ancestor to pair with the High God. The spirits have had fixed lords for a very long time. Now to demote Shenyao to pair with the Pivot of Heaven and elevate Taizong to the High God—the five essences of the Purple Palace assist the High God; the son before the father—how is that ritual's intent! Not only are the spirits misplaced—ancestors are out of order. How answer to August Heaven and the ancestors! Shenyao's merit and Taizong's virtue reach August Heaven and the High God—in my view suburban and ancestral rites cannot add to them.

其八難曰：欲以景皇帝為始祖，既非造我區宇，經綸草昧之主，故非夏始祖禹、殷始祖契、周始祖稷、漢始祖高帝、魏始祖武皇帝、晉始祖宣帝、國家始祖神堯皇帝同功比德，而忽升于宗祀圓丘之上，為昊天匹，曾謂圓丘不如林放乎？

The eighth objection: To make the Jing Emperor founding ancestor—yet he did not forge our realm from primal chaos—he is not Yu, Qi, Ji, the High Emperor, Cao Cao, Sima Yi, or Shenyao in merit. Yet suddenly to raise him on the round hill as August Heaven's peer—was the round hill less than Lin Fang?

其九難曰：昨所言魏文帝丕以武帝操為始祖，晉武帝炎以宣帝懿為始祖者。夫孟德、仲達者，皆人傑也。擁天下之強兵，挾漢、魏之微主，專制海內，令行草偃，服袞冕，陳軒懸，天子決事于私第，公卿列拜于道左，名雖為臣，勢實淩君。後主因之而業帝，前王由之而禪代，子孫尊而祖之，不亦可乎？

The ninth objection: Yesterday's point—that Wei Wen took Wu Cao as founding ancestor, Jin Wu took Xuan Yi as founding ancestor. Cao Cao and Sima Yi were both men of towering stature. They held the realm's armies, clutched Han and Wei's feeble lords, monopolized the seas—commands ran like wind over grass; they wore imperial robes, displayed suspended bells; the Son of Heaven decided affairs in their private halls, ministers bowed in the road. In name subjects—in power they overawed their lord. Later rulers thereby became emperors; former kings abdicated to them—their descendants honor them as ancestors—is that not permissible?

其十難曰：所引商、周、魏、晉，既不當矣，則景皇帝不為始祖明矣。我神堯拔出群雄之中，廓清隋室，拯生人於塗炭，則夏禹之勳不足多；成帝業於數年之間，則漢祖之功不足比。夏以大禹為始祖，漢以高帝為始祖，則我唐以神堯為始祖，法夏則漢，于義何嫌？今欲革皇天之禮，易太祖之廟，事之大者，莫大于斯，曾無按據，一何寡陋，不愧於心，不畏於天乎！

The tenth objection: Shang, Zhou, Wei, and Jin are already inapt—the Jing Emperor is clearly not a founding ancestor. Our Shenyao rose from contending heroes, cleared the Sui, rescued the living from flood and fire—Xia Yu's merit is not worth multiplying; he completed the imperial enterprise within a few years—the Han founder's merit is not worth comparing. Xia took Yu, Han took the High Emperor—our Tang takes Shenyao; following Xia and Han, what ritual objection? Now to alter August Heaven's ritual and change the Grand Ancestor's temple—of great affairs none is greater; yet no basis whatsoever—how shallow! No shame in the heart, no fear of Heaven?

以前奉詔，令諸司各據禮經定議者。臣幹忝竊朝列，官以諫為名，以直見知，以學見達，不敢不罄竭以裨萬一。昨十四日，具以議狀呈宰相，宰相令朝臣與臣論難。所難臣者，以臣所見獨異，莫不勝辭飛辯，競欲碎臣理，鉗臣口。剖析毫釐，分別異同，序墳典之凝滯，指子傳之乖謬，事皆歸根，觸物不礙。但臣言有宗爾，豈辯者之流也。又歸崇敬、薛頎等援引鄭學，欲蕪祀典，臣為明辯，迷而不復。臣輒作十詰十難，援據墳籍，昭然可知。庶郊禘事得其真，嚴配不失其序，皇靈降祉，天下蒙賴。臣亦何顧不蹈鼎鑊？謹敢聞達，伏增悚越。

Previously I received an edict ordering each office to deliberate according to the ritual classics. I, Gan, unworthily hold court rank; my office is named for remonstrance, known for forthrightness and learning—I dare not fail to exhaust myself for the slightest measure. Yesterday, the fourteenth, I presented my deliberation to the chief ministers; they ordered court officials to debate with me. Those who objected—because my view stood alone—none failed to fly at debate, each competing to shatter my reasoning and clamp my mouth. They parsed hair's breadths, distinguished sameness and difference, ordered congealed passages of the classics, pointed to errors in the masters' transmissions—every matter returned to its root; nothing blocked them. Yet my words have a lineage—I am not of the debaters' sort! Again Gui Chongjing, Xue Yi, and others cited Zheng's learning to overgrow the sacrificial canon; I made clear the debate, but they were lost and did not return. I composed ten interrogations and ten objections, citing classics and histories—it is plainly knowable. May suburban and di rites find their truth, solemn pairing keep its order, the imperial numen send blessing, and the realm receive the benefit. What would I not face—would I shrink from the cauldron and seething pot? I respectfully report this; prostrate, I am ever more fearful and overwhelmed.

議奏，不報。

The memorial was submitted; the throne did not reply.

至二年春夏旱。言事者云：太祖景皇帝追封于唐，高祖實受命之祖，百神受職，合依高祖。今不得配享天地，所以神不降福，以致愆陽。代宗疑之，詔百僚會議。太常博士獨孤及獻議曰：

In the second year drought came in spring and summer. Memorialists said: The Grand Ancestor Jing Emperor was posthumously enfeoffed in Tang; the High Ancestor truly received the Mandate—the hundred spirits took office; rites should follow the High Ancestor. Now he cannot pair with Heaven and Earth—therefore the spirits send no blessing, and excess yang results. Daizong was doubtful and ordered the hundred officials to deliberate. Court of Imperial Sacrifices Erudite Du Ji presented a deliberation, saying:

禮，王者禘其祖之所自出，以其祖配之。凡受命始封之君，皆為太祖。繼太祖已下六廟，則以親盡迭毀。而太祖之廟，雖百代不遷。此五帝、三王所以尊祖敬宗也。故受命于神宗，禹也，而夏後氏祖顓頊而郊鯀。纘禹黜夏，湯也，而殷人郊冥而祖契。革命作周，武王也，而周人郊稷而祖文王。則明自古必以首封之君，配昊天上帝。唯漢氏崛起豐沛，豐公太公，皆無位無功，不可以為祖宗，故漢以高皇帝為太祖，其先細微也。非足為後代法。

"Ritual says: the king di-sacrifices to the ancestor from whom his line issued forth and pairs that ancestor with him." Whoever received the Mandate at first enfeoffment is the Grand Ancestor. Below the Grand Ancestor, six temples—when kinship is exhausted, they are destroyed in turn. But the Grand Ancestor's temple is not moved though a hundred generations pass. Thus the Five Thearchs and Three Kings honored ancestors and revered the cult-line. Receiving the Mandate from the Spirit Ancestor was Yu—yet Xia honored Zhuanxu and suburban-sacrificed to Gun. Continuing Yu and deposing Xia was Tang—yet Yin suburban-sacrificed to Ming and took Qi as cult-ancestor. The revolution that made Zhou was King Wu—yet Zhou suburban-sacrificed to Ji and took King Wen as cult-ancestor. Then it is clear: from antiquity the lord of first enfeoffment pairs with August Heaven the High God. Only Han rose from Feng and Pei—Duke Feng and Grand Duke Tai had neither rank nor merit and could not be ancestors; Han took the High Emperor as Grand Ancestor; his forebears were slight. That is not enough to serve as a model for later ages.

伏惟太祖景皇帝以柱國之任，翼周弼魏，肇啟王業，建封于唐。高祖因之，以為有天下之號，天所命也。亦如契之封商，後稷之封邰。禘郊祖宗之位，宜在百代不遷之典。郊祀太祖，宗祀高祖，猶周之祖文王而宗武王也。今若以高祖創業，當躋其祀，是棄三代之令典，尊漢氏之末制，黜景皇帝之大業，同豐公太公之不祀，反古違道，失孰大焉？夫追尊景皇，廟號太祖，高祖、太宗所以崇尊之禮也。若配天之位既異，則太祖之號宜廢，祀之不修，廟亦當毀。尊祖報本之道，其墜於地乎！漢制，擅議宗廟，以大不敬論。今武德、貞觀憲章未改，國家方將敬祀事，和神人，禘郊之間，恐非所宜。臣謹稽禮文，參諸往制，請仍舊典。

I consider: Grand Ancestor Jing Emperor, as Pillar of State, aided Zhou and assisted Wei, first opened the royal enterprise, and was enfeoffed in Tang. The High Ancestor followed and took the title of holding all under Heaven—Heaven's command. It is like Qi's enfeoffment in Shang and Hou Ji's in Tai. The positions of di, suburb, cult, and ancestor belong in the canon that does not move for a hundred generations. Suburban sacrifice to the Grand Ancestor, cult-sacrifice to the High Ancestor—as Zhou took King Wen as cult-ancestor and King Wu as cult-lord. Now to elevate the High Ancestor's cult because he founded the enterprise is to abandon the Three Dynasties' fine canon, honor Han's late institution, demote the Jing Emperor's great enterprise, and equal Duke Feng and Grand Duke Tai's lack of sacrifice—reversing antiquity; what failure could be greater? Posthumously honoring the Jing Emperor as Grand Ancestor—that is how the High Ancestor and Taizong showed lofty honor. If the position pairing with Heaven differs, the title Grand Ancestor should be abolished, sacrifice abandoned, the temple destroyed. The Way of honoring ancestors and repaying origin—will it fall to earth! Under Han law, presuming to debate the ancestral temples was great irreverence. Wude and Zhenguan statutes stand unaltered; the state is about to sacrifice and harmonize spirits and men—between di and suburb, perhaps it is not suitable. Your servant examines ritual texts and former institutions and asks that the old canon remain.

竟依歸崇敬等議，以太祖配享天地。

In the end they followed Gui Chongjing and others— the Grand Ancestor paired with Heaven and Earth.

廣德二年正月十六日，禮儀使杜鴻漸奏：「郊、太廟，大禮，其祝文自今已後，請依唐禮，板上墨書。其玉簡金字者，一切停廢。如允臣所奏，望編為常式。」敕曰：「宜行用竹簡。」

Sixteenth day, first month, Guangde year 2: Rites Commissioner Du Hongjian memorialized: "Suburban and Grand Temple are great ceremonies; prayer texts hereafter should follow Tang ritual—ink on boards. Jade slips with golden characters—all discontinued. If approved, I hope it may be compiled as standing regulation. The edict said: "Use bamboo slips." The edict closed.

貞元元年十一月十一日，德宗親祀南郊。有司進圖，敕付禮官詳酌。博士柳冕奏曰：「開元定禮，垂之不刊。天寶改作，起自權制，此皆方士謬妄之說，非禮典之文，請一準《開元禮》。」從之。其年十月二十七日，詔：「郊禮之議，本于至誠。制禮定名，合從事實，使名實相副，則尊卑有倫。五方配帝，上古哲王，道濟烝人，禮著明祀。論善計功，則朕德不類，統天禦極，朕位攸同。而于祝文稱臣以祭，既無益於誠敬，徒有瀆於等威。前京兆府司錄參軍高佩上疏陳請，其理精詳。朕重變舊儀，訪於卿士，申明大義，是用釋然。宜從改正，以敦至禮。自今已後，祀五方配帝祝文，並不須稱臣。其餘禮數如舊。」

Eleventh month, eleventh day, Zhenyuan year 1: Dezong personally sacrificed at the southern suburb. The relevant offices presented diagrams; an edict ordered ritual officials to deliberate. Erudite Liu Mian memorialized: "The Kaiyuan fixed ritual is engraved and shall not be altered. Tianbao revisions arose from expedient regulation—wild sayings of masters of the methods, not ritual canon; let all follow the Kaiyuan Rites." Approved. That year, tenth month, twenty-seventh day, an edict: "Deliberation on suburban rites rests upon utmost sincerity. Fixing ritual and names should accord with facts, so name and fact match—then honor and baseness have order. The Five Directions' paired Thearchs are sage kings of high antiquity whose Way succored the people—bright sacrifice records their ritual. Weighing goodness and merit, my virtue is not of that sort; holding Heaven and standing at the pole, my position is the same. Yet calling myself subject in the prayer text benefits sincerity not at all—it only profanes rank and majesty. Formerly Capital Senior Recorder Gao Pei memorialized; his reasoning was refined and detailed. I weighed altering the old rites and consulted you ministers; the great meaning clarified—I am released. Follow the correction and thereby thicken the utmost rite. Hereafter, prayer texts for the Five Directions' paired Thearchs need not call oneself subject. Remaining ritual details are as before. The edict closed.

六年十一月八日，有事於南郊。詔以皇太子為亞獻，親王為終獻。上問禮官：「亞獻、終獻合受誓誡否？」吏部郎中柳冕曰：「准《開元禮》，獻官前七日於內受誓誡。辭云：'各揚其職，不供其事，國有常刑。 '今以皇太子為亞獻，請改舊辭，雲'各揚其職，肅奉常儀'。」從之。

Sixth year, eleventh month, eighth day: an affair at the southern suburb. An edict made the crown prince secondary offerer and imperial princes final offerers. The emperor asked ritual officials: "Should secondary and final offerers receive the oath and admonition?" Ministry of Civil Office Director Liu Mian said: "Per the Kaiyuan Rites, offering officials receive oath and admonition in the palace seven days before. The oath reads: "Each display his office; whoever fails his task—the state has fixed punishment." With the crown prince as secondary offerer, I ask to alter the old text: 'Each display his office; reverently uphold the constant rites." Approved.

十五年四月，術士匡彭祖上言：「大唐土德，千年合符，請每於四季月郊祀天地。」詔禮官儒者議。歸崇敬曰：「准禮，立春迎春於東郊，祭青帝。立夏日迎夏於南郊，祭赤帝。立秋後十八日，迎黃靈於中地，祭黃帝。秋、冬各于其方。黃帝於五行為土，王在四季，土生於火，用事於木，而祭於秋，三季則否。漢、魏、周、隋，共行此禮。國家土德乘時，亦以每歲六月土王之日，祀黃帝於南郊，以後土配，合於典禮。彭祖憑候緯之說，據陰陽之書，事涉不經，恐難行用。」乃寢。

Fifteenth year, fourth month: adept Kuang Pengzu memorialized: "Great Tang's earth virtue—a thousand-year tally matches; suburban-sacrifice Heaven and Earth each season's month." An edict ordered ritual officials and scholars to deliberate. Gui Chongjing said: "Per ritual, at spring's establishment welcome spring at the eastern suburb and sacrifice to the Green Thearch. At summer's establishment welcome summer at the southern suburb and sacrifice to the Red Thearch. Eighteen days after autumn's establishment welcome the Yellow Spirit at the central ground and sacrifice to the Yellow Thearch. Autumn and winter, each at its proper quarter. The Yellow Thearch is earth among the Five Phases; earth's king is the four seasons; earth is born from fire and acts through wood—yet sacrifice falls in autumn; three seasons are not so. Han, Wei, Zhou, and Sui all kept this rite. Our state, riding earth virtue, also each sixth month on the earth-king day sacrifices to the Yellow Thearch at the southern suburb with Queen Earth paired—accordant with canon. Pengzu relies on apocrypha and yin-yang books—uncanonical; I fear it will be hard to practice." Shelved.

元和十五年十二月，將有事於南郊。穆宗問禮官：「南郊卜日否？」禮院奏：「伏准禮令，祠祭皆卜。自天寶已後，凡欲郊祀，必先朝太清宮，次日饗太廟，又次日祀南郊。相循至今，並不卜日。」從之。及明年正月，南郊禮畢，有司不設禦榻，上立受群臣慶賀。及禦樓仗退，百僚復不于樓前賀，乃受賀于興慶宮。二者闕禮，有司之過也。

Yuanhe year 15, twelfth month: they were about to sacrifice at the southern suburb. Muzong asked ritual officials: "Has the southern suburb day been divined?" The Rites Office memorialized: "Per ritual statutes, all temple sacrifices are divined. From after Tianbao, before suburban sacrifice they first attended the Grand Pure Palace, next day feasted at the Grand Temple, day after sacrificed at the southern suburb. This continues to the present—days are not divined." Approved. First month of the following year, southern suburb complete: relevant offices set no imperial couch; the emperor stood to receive officials' congratulations. When the tower guard withdrew, officials again did not congratulate before the tower but at Xingqing Palace. Both were breaches of ritual—and the fault lay with the officers charged.

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