1
封禪之禮，自漢光武之後，曠世不修。 隋開皇十四年，晉王廣率百官抗表，固請封禪。 文帝令牛弘、辛彥之、許善心等創定儀注。 至十五年，行幸兗州，遂於太山之下，為壇設祭，如南郊之禮，竟不升山而還。
After Han Guangwu, the feng and shan rites went unrepaired for generations. In Sui Kaihuang 14, Prince of Jin Yang Guang led officials in a memorial firmly requesting feng and shan. Wendi ordered Niu Hong, Xin Yanzhi, Xu Shansin, and others to draft new ritual regulations. By year 15, touring Yanzhou, he set an altar below Mount Tai and sacrificed as at the southern suburb—but never ascended and returned.
2
貞觀六年，平突厥，年穀屢登，群臣上言請封泰山。 太宗曰：「議者以封禪為大典。 如朕本心，但使天下太平，家給人足，雖闕封禪之禮，亦可比德堯、舜； 若百姓不足，夷狄內侵，縱修封禪之儀，亦何異於桀、紂？ 昔秦始皇自謂德洽天心，自稱皇帝，登封岱宗，奢侈自矜。 漢文帝竟不登封，而躬行儉約，刑措不用。 今皆稱始皇為暴虐之主，漢文為有德之君。 以此而言，無假封禪。 禮雲，'至敬不壇'，掃地而祭，足表至誠，何必遠登高山，封數尺之土也！」 侍中王珪對曰：「陛下發德音，明封禪本末，非愚臣之所及。」 秘書監魏征曰：「隨末大亂，黎民遇陛下，始有生望。 養之則至仁，勞之則未可。 升中之禮，須備千乘萬騎，供帳之費，動役數州。 戶口蕭條，何以能給？」 太宗深嘉征言，而中外章表不已。 上問禮官兩漢封山儀注，因遣中書侍郎杜正倫行太山上七十二帝壇跡。 是年兩河水潦，其事乃寢。 至十一年，群臣復勸封山，始議其禮。 於是國子博士劉伯莊、睦州刺史徐令言等，各上封祀之事，互設疑議，所見不同。 多言新禮中封禪儀注，簡略未周。 太宗敕秘書少監顏思古、諫議大夫硃子奢等，與四方名儒博物之士參議得失。 議者數十家，遞相駁難，紛紜久不決。 於是左僕射房玄齡、特進魏征、中書令楊師道，博采眾議堪行用而與舊禮不同者奏之。
In Zhenguan 6, with the Turks pacified and harvests full, ministers asked to feng Mount Tai. Taizong said, "Debaters call feng and shan a grand ceremony. In my heart, if the realm is peaceful and households prosper, even without feng and shan one may match Yao and Shun; if the people lack and barbarians invade, feng and shan ceremonies would differ little from Jie and Zhou. Qin Shihuang deemed his virtue Heaven's will, called himself emperor, fenged at Dai, and luxuriated in pride. Han Wendi never fenged, yet practiced frugality and left punishments unused. Today the First Emperor is called tyrannical and Wendi virtuous. By this measure, feng and shan are unnecessary. The Rites say, 'supreme reverence needs no altar'—sweeping ground to sacrifice shows utmost sincerity; why climb mountains to seal a few feet of earth?" Attendant Wang Gui replied, "Your Majesty's virtuous words clarify feng and shan's roots and branches—beyond this fool's reach." Secretariat Director Wei Zheng said, "After late-Sui chaos, the people met you and first hoped to live. Nourishing them is utmost benevolence; laboring them is not yet fit. The ascent-and-libation rite needs thousands of chariots and myriad riders; supply costs would mobilize several provinces. Households are desolate—how could it be supplied?" Taizong deeply praised Zheng, yet memorials inside and out did not cease. He asked ritual officials about Han feng ceremonies and sent Du Zhenlun to trace the seventy-two emperors' altars on Mount Tai. That year both rivers flooded, and the matter rested. By year 11 ministers again urged fenging, and rite discussions began. Erudite Liu Bozhuang, Prefect Xu Lingyan, and others submitted feng proposals with conflicting doubts. Many said new-rite feng and shan regulations were brief and incomplete. Taizong ordered Yan Sigu, Zhu Zishe, and renowned scholars from all quarters to debate gains and losses. Dozens of schools refuted one another; confusion long went unresolved. Fang Xuanling, Wei Zheng, and Yang Shidao gathered workable proposals differing from old rites and submitted them.
3
其議昊天上帝壇曰：「將封先祭，義在告神，且備謁敬之儀，方展慶成之禮。 固當於壇下阯，預申齊潔。 贊饗已畢，然後登封。 既表重慎之深，兼示行事有漸。 今請祭于泰山下，設壇以祀上帝，以景皇帝配享。 壇長一十二丈，高一丈二尺。」 又議制玉牒曰：「金玉重寶，質性貞堅，宗祀郊禋，皆充器幣，豈嫌華美，實貴精確。 況乎三神壯觀，萬代鴻名，禮極殷崇，事資藻縟。 玉牒玉檢，式韞靈奇， 傳之無窮，永存不朽。 今請玉牒長一尺三寸，廣厚各五寸。 玉檢厚二寸，長短闊狹一如玉牒。 其印齒請隨璽大小，仍纏以金繩五周。」 又議玉策曰：「封禪之祭，嚴配作主，皆奠玉策，肅奉虔誠。 今玉策四枚，各長一尺三寸，廣一寸五分，厚五分。 每策五簡，俱以金編。 其一奠上帝，一奠太祖座，一奠皇地祇，一奠高祖座。」 又議金匱曰：「登配之策，盛以金匱，歸格藝祖之廟室。 今請長短令容玉策，高廣各六寸。 形制如今之表函。 纏以金繩，封以金泥，印以受命璽。」 又議方石再累曰：「舊藏玉牒，止用石函，亦猶盛書篋笥，所以或呼石篋。 今請方石三枚，以為再累。 其十枚石檢，刻方石四邊而立之。 纏以金繩，封以石泥，印以受命璽。」 又議泰山上圓壇曰：「四出開道，壇場通義，南面入升，於事為允。 今請介丘上圓壇廣五丈，高九尺，用五色土加之。 四面各設一階。 御位在壇南，升自南階，而就上封玉牒。」 又議圓壇上土封曰：「凡言封者，皆是積土之名。 利建分封，亦以班社立號。 謂之封禪，厥義可知。 今請於圓壇之上，安置方石，璽緘既畢，加土築以為封。 高一丈二尺，而廣二丈，以五色土益封，玉牒藏於其內。 祀禪之土，其封制亦同此。」 又議玉璽曰：「謹詳前載方石緘封，玉檢金泥，必資印璽，以為秘固。 今請依令用受命璽以封石檢。 其玉檢既與石檢大小不同，請更造璽一枚，方一寸二分，文同受命璽，以封玉牒。 石檢形制，依漢建武故事。」 又議立碑曰：「勒石紀號，顯揚功業，登封降禪，肆覲之壇，立碑紀之。」 又議設告至壇曰：「既至山下，禮行告至，柴於東方上帝，望秩遍禮群神。 今請其壇方八十一尺，高三尺，陛仍四出。 其禪方壇及餘儀式，請從今禮。 仍請柴祭、望秩，同時行事。」 又議廢石闕及大小距石曰：「距石之設，意取牢固，本資實用，豈雲雕飾。 今既積土厚封，足與天長地久。 其小距環壇，石闕回建，事非經誥，無益禮義，煩而非要，請從減省。」
On the August Heaven altar: "Before feng, sacrifice first—to announce to spirits and prepare audience rites before celebrating completion. Surely purification should precede at the altar foot. When assisting sacrifice ends, then ascend to feng. This shows deep caution and staged procedure. We request sacrifice below Mount Tai, worshipping August Heaven with Emperor Jing as associate. The altar is twelve zhang long and one zhang two chi high." On the jade tablet: "Gold and jade are heavy treasures, firm and true; in ancestral and suburban rites they serve as vessels—splendor is not disdained; precision is valued. For the three spirits' magnificent sight and a name for ten thousand generations, rites reach utmost honor and require full ornament. Jade tablet and jade clasp enfold spiritual wonder, transmitted without end, stored forever without decay. We request the jade tablet one chi three cun long, five cun wide and thick. The jade clasp two cun thick, dimensions matching the tablet. Seal teeth follow seal size; wrap with gold cord five circuits." On jade slips: "In feng and shan, solemn matching makes the chief offering; all set jade slips in reverent devotion. Now four jade slips, each one chi three cun long, one cun five fen wide, five fen thick. Each slip has five tablets, all gold-bound. One for August Heaven, one for the Great Ancestor's seat, one for Imperial Earth Sovereign, one for the High Ancestor's seat." On the gold casket: "Ascent-and-matching slips go in a gold casket returned to the Artistic Ancestor's temple. We request dimensions to hold the slips, six cun high and wide. Form like present memorial cases. Wrap with gold cord, seal with gold mud, impress with the Seal of Receiving the Mandate." On layered square stones: "Formerly the jade tablet was stored in a stone case, like a book case—sometimes called a stone case. We request three square stones as further layers. Ten stone clasps are carved on the square stone's four sides and set upright. Wrap with gold cord, seal with stone mud, impress with the Seal of Receiving the Mandate." On Tai's round altar: "Four roads open from the altar field; ascending from the south is fitting. We request Jie Hill's round altar five zhang wide, nine chi high, with five-colored earth. Each side has one flight of steps. The imperial position is south of the altar; ascend the southern steps to feng with the jade tablet." On earthen sealing atop the round altar: "Feng always means heaping earth. Establishing merit and dividing fiefs also distributes altars and titles. Calling it feng and shan—the meaning is clear. We request placing the square stone atop the round altar; when sealing is done, heap earth as feng. One zhang two chi high, two zhang wide; augment with five-colored earth; the jade tablet is stored within. For shan-sacrifice earth, the feng form is the same." On the jade seal: "Former records show square-stone sealing and gold mud require seals for security. We request the Seal of Receiving the Mandate to seal stone clasps. Since jade and stone clasps differ in size, we request another seal, one cun two fen square, same text as the Mandate seal, for the jade tablet. Stone clasp form follows Han Jianwu precedent." On erecting a stele: "Carve stone to record titles and display achievements at feng, descent, libation, and grand-audience altars." On the Announce-Arrival altar: "At the mountain foot, perform announcing arrival; offer firewood to the Eastern Lord on High and ranked audience to all spirits. We request the altar eighty-one chi square, three chi high, steps on four sides. For the shan square altar and remaining forms, follow present rites. Request firewood offering and ranked audience at the same time." On abolishing stone que and distance-stones: "Distance-stones mean solidity and practical use—not ornament. Thick heaped-earth sealing suffices to endure with heaven. Small distance-stones and encircling stone que are uncanonical, benefit ritual not at all, troublesome and inessential—reduce them."
4
太宗從其議，仍令附之於禮。
Taizong followed their proposal and ordered it attached to the rites.
5
十五年，下詔，將有事于泰山，復令公卿諸儒詳定儀注。 太常卿韋挺、禮部侍郎令狐德棻為封禪使，參考其議。 時論者又執異見，顏師古上書申明前議。 太宗覽其奏，多依師古所陳為定。 車駕至洛陽宮，會有彗星之變，乃下詔罷其事。
In year 15 an edict announced affairs at Mount Tai and ordered dukes, ministers, and Confucians to fix regulations. Court of Sacrifices Director Wei Ting and Rites Vice Minister Linghu Defen served as feng-shan commissioners. Debaters again differed; Yan Shigu submitted a memorial clarifying earlier proposals. Taizong reviewed it and largely fixed matters per Shigu. At Luoyang Palace a comet appeared; an edict halted the affair.
6
高宗即位，公卿數請封禪，則天既立為皇后，又密贊之。 麟德二年二月，車駕發京，東巡狩，詔禮官、博士撰定封禪儀注：
After Gaozong's accession, officials repeatedly requested feng and shan; Empress Wu secretly endorsed it. Qide 2, month 2, the carriage departed on an eastern tour; ritual officials and erudites were ordered to draft feng-shan regulations:
7
有司于乾封元年正月戊辰朔。 先是，有司齋戒。 于前祀七日平旦，太尉誓百官于行從中台，云：「來月一日封祀，二日登封泰山，三日禪社首，各揚其職，不供其事，國有常刑。」 上齋於行宮四日，致齋三日。 近侍之官應從升者，及從事群官、諸方客使，各本司公館清齋一宿。 前祀一日，諸衛令共屬：未後一刻，設黃麾半仗於外壝之外，與樂工人俱清齋一宿。
The relevant offices on Qianfeng 1, month 1, day 1. Earlier the relevant offices had abstained. Seven days before sacrifice, at dawn the Grand Marshal swore in officials at the traveling terrace: "Month 1 day 1: feng sacrifice; day 2: ascend and feng Tai; day 3: shan at Sheshou—each perform your duty or face statutory punishment." The emperor abstained four days at the traveling palace and three days in full abstention. Close attendants, attending officials, and envoys each abstained one night at their offices. One day before sacrifice, guard commandants ordered half the yellow awning guard outside the outer enclosure after wei quarter 1; musicians abstained one night.
8
有司于太岳南四里為圓壇，三成、十二階，如圓丘之制。 壇上飾以青，四面各依方色，並造燎壇及壝三重。 又造玉策三枚，皆以金繩連編玉簡為之。 每簡長一尺二寸，廣一寸二分，厚三分，刻玉填金為字。 又為玉匱一，以藏正座玉策，長一尺三寸。 並玉檢方五寸，當繩處刻為五道，當封璽處刻深二分，方一寸二分。 又為金匱二，以藏配座玉策，制度如玉匱。 又為黃金繩以纏金玉匱，各五周。 為金泥、玉匱、金匱。 為玉璽一枚，方一寸二分，文同受命璽，封玉匱、金匱。 又為石感，以藏玉匱。 用方石再累，各方五尺，厚一尺，刻方石中令容玉匱。 感旁施檢處，皆刻深三寸三分，闊一尺。 當繩處皆刻深三分，闊一寸五分。 為石檢十枚，以檢石感，皆長三尺，闊一尺，厚七寸。 皆刻為印齒三道，深四寸。 當封璽處方五寸，當通繩處闊一寸五分。 皆有小石蓋，制與檢刻處相應，以檢擫封泥。 其檢立於感旁，南方、北方各三，東方、西方各二，去感隅皆七寸。 又為金繩以纏石感，各五周，徑三分。 為石泥以泥石感，其泥，末石和方色土為之。 為距石十二枚，分距感隅，皆再累，各闊二尺，長一丈，斜刻其首，令與感隅相應。
Offices made a round altar four li south of Great Peak, three tiers and twelve steps, like the round mound. The altar top was green; each side followed its color; a firewood altar and triple enclosure were made. Three jade slips were made, jade tablets linked by gold cord. Each tablet one chi two cun long, one cun two fen wide, three fen thick, jade carved and gold-filled. One jade casket stored the chief-seat slip, one chi three cun long. Jade clasps five cun square; five cord channels carved; seal recess two fen deep, one cun two fen square. Two gold caskets stored matching-seat slips, like the jade casket. Gold cord wrapped jade and gold caskets, five circuits each. Gold mud, jade caskets, and gold caskets were made. One jade seal, one cun two fen square, Mandate-seal text, sealed jade and gold caskets. A stone receptacle stored the jade casket. Layered square stones, each five chi square, one chi thick, carved within to hold the jade casket. Clasp sites beside the receptacle were carved three cun three fen deep, one chi wide. Cord sites were carved three fen deep, one cun five fen wide. Ten stone clasps clasped the receptacle, three chi long, one chi wide, seven cun thick. All had three seal teeth carved four cun deep. Seal sites were five cun square; cord sites one cun five fen wide. All had small stone lids matching clasp carvings to press sealing mud. Clasps stood beside the receptacle—three south and north, two east and west, seven cun from corners. Gold cord wrapped the stone receptacle five circuits each, three fen diameter. Stone mud sealed the receptacle—powdered stone mixed with directional-colored earth. Twelve distance-stones at receptacle corners, layered, two chi wide, one zhang long, slanted heads matching corners.
9
泰山之上，設登封之壇，上徑五丈，高九尺，四出陛。 壇上飾以青，四面依方色。 一壝，隨地之宜。 其玉牒、玉匱、石感、石檢、距石，皆如封祀之制。 又為降禪壇於社首山上，方壇八隅，一成八陛，如方丘之制。 壇上飾以黃，四面依方色。 三壝，隨地之宜。 其玉策、玉匱、石感、石檢、距石等，亦同封祀之制。
Atop Mount Tai an ascent-feng altar was set, five zhang diameter, nine chi high, four flights of steps. The altar top was green; sides followed directional colors. One enclosure, according to terrain. Jade tablet, jade casket, stone receptacle, stone clasps, and distance-stones followed feng-sacrifice form. A descent-shan altar on Sheshou Hill—square with eight corners, one tier, eight steps, like the square mound. The altar top was yellow; sides followed directional colors. Three enclosures, according to terrain. Jade slips, jade casket, stone receptacle, stone clasps, and distance-stones matched feng-sacrifice form.
10
至其年十二月，車駕至山下。 及有司進奏儀注，封祀以高祖、太宗同配，禪社首乙太穆皇后、文德皇后同配，皆以公卿充亞獻、終獻之禮。 於是皇后抗表曰：
By month 12 the imperial carriage reached below the mountain. Offices submitted regulations: feng paired Gaozu and Taizong; Sheshou shan paired Empresses Tai Mu and Wende; dukes served as secondary and final offerers. Thereupon the empress submitted a memorial:
11
伏尋登封之禮，遠邁古先，而降禪之儀，竊為未允。 其祭地祇之日，以太后昭配，至於行事，皆以公卿。 以妾愚誠，恐未周備。 何者？ 乾坤定位，剛柔之義已殊； 經義載陳，中外之儀斯別。 瑤壇作配，既合于方祇； 玉豆薦芳，實歸於內職。 況推尊先後，親饗瓊筵，豈有外命宰臣，內參禋祭？ 詳於至理，有紊徽章。 但禮節之源，雖興於昔典； 而升降之制，尚缺於遙圖。 且往代封嶽，雖雲顯號，或因時俗，意在尋仙； 或以情覬名，事深為己。 豈如化被乎四表，推美于神宗； 道冠乎二儀，歸功於先德。 寧可仍遵舊軌，靡創彝章？
Ascending feng far surpasses antiquity; yet descent shan, I venture, is not approved. On Earth Sovereign's day Empress Zhao was matched; in the rite all were dukes and ministers. In my foolish sincerity, I fear it is incomplete. Why? Heaven and Earth are positioned; firm and yielding already differ; the classics state it clearly; inner and outer ceremonies differ. Jade altar as matching already fits square Earth Sovereign; jade vessels offering fragrance truly belong to inner duties. Honoring predecessors at the jade banquet—could outer orders to ministers and inner sacrifice coexist? Examined to principle, regulations are disordered. Though ritual's source arose in ancient canons, ascending and descending systems still lack in distant plans. Former fenging sometimes sought glorious titles, followed custom, sought immortality; some coveted reputation, the affair deeply for oneself. How unlike transforming the four quarters and extending beauty to the divine ancestor; the Way crowns the two principles and returns merit to former virtue. How follow the old track and not create constant regulations?
12
妾謬處椒闈，叨居蘭掖。 但以職惟中饋，道屬於蒸、嘗； 義切奉先，理光於蘋、藻。 罔極之思，載結於因心； 祗肅之懷，實深於明祀。 但妾早乖定省，已闕侍於晨昏； 今屬崇禋，豈敢安於帷帟。 是故馳情夕寢，睠嬴裏而翹魂； 疊慮宵興，仰深郊而聳念。 伏望展禮之日，總率六宮內外命婦，以親奉奠。 冀申如在之敬，式展虔拜之儀。 積此微誠，已淹氣序。 既屬鑾輿將警，奠璧非賒，輒效丹心，庶裨大禮。 冀聖朝垂則，永播於芳規； 螢燭末光，增輝於日月。
I wrongly occupy the pepper chambers and dwell in the orchid side. Yet my duty is inner provision; the Way belongs to steaming and tasting; serving ancestors cuts to duckweed and water-shield offerings. Boundless thought knots in the heart; reverent solemnity runs deep for bright sacrifice. Yet I early lost dawn-and-dusk attendance; now facing great sacrifice, how dare I rest within curtains? Therefore feelings race at evening rest, soul straining toward the inner palace; thoughts layer at night rising, lifted to the deep suburb in remembrance. I humbly hope on rite day to lead six palaces and titled women to offer in person. May it extend 'as if present' reverence and unfold sincere bowing. Gathering this slight sincerity has spanned seasons. The carriage will soon depart; offering jade cannot delay—I venture loyal heart to aid the great rite. May the sagely court set precedent and spread fragrant regulation; firefly light add radiance to sun and moon.
13
於是祭地祇、梁甫，皆以皇后為亞獻，諸王大妃為終獻。
Thereupon at Earth Sovereign and Liangfu sacrifice, the empress was secondary offerer and princes' great consorts final offerers.
14
丙辰，前羅文府果毅李敬貞論封禪須明水實樽：「《淮南子》云：'方諸見月，則津而為水。 '高誘注云：'方諸，陰燧，大蛤也。 熟摩拭令熱，以向月，則水生。 以銅盤受之，下數石。 '王充《論衡》云：'陽燧取火于日，方諸取水於月，相去甚遠，而火至水來者，氣感之驗也。 '《漢舊儀》云：'八月飲酎，車駕夕牲，以鑒諸取水於月，以陽燧取火於日。 '《周禮·考工記》云：'金有六齊。 金錫半，謂之鑒燧之齊。 '鄭玄注云：'鑒燧，取水火於日月之器也。 '准鄭此注，則水火之器，皆以金錫為之。 今司宰有陽燧，形如圓鏡，以取明火； 陰鑒形如方鏡，以取明水。 但比年祠祭，皆用陽燧取火，應時得； 以陰鑒取水，未有得者，常用井水替明水之處。」 奉敕令禮司研究。 敬貞因說先儒是非，言及明水，乃云：「周禮金錫相半，自是造陽燧法，鄭玄錯解以為陰鑒之制。 仍古取明水法，合用方諸，引《淮南子》等書，用大蛤也。」 又稱：「敬貞曾八九月中，取蛤一尺二寸者依法試之。 自人定至夜半，得水四五斗。」 奉常奏曰：「封禪祭祀，即須明水實樽。 敬貞所陳，檢有故實。」 又稱：「先經試驗確執，望請差敬貞自取蚌蛤，便赴太山與所司對試。」
On bingchen, former Guoyi officer Li Jingzhen argued feng-shan needs clear water in solid vessels: "The Huainanzi says, 'When the square zhū meets the moon, moisture becomes water. Gao You comments, 'The square zhū is the yin fire-drill—a large clam. Rubbed hot when cooked and turned toward the moon, water forms. A bronze basin receives it—several stone below. Wang Chong's Lunheng says, 'The yang fire-drill takes fire from the sun; the square zhū takes water from the moon—far apart, yet fire and water come: qi resonance verified. Han Old Ceremonies say, 'Eighth month lees-wine: at evening sacrifice the carriage uses mirror-zhū for moon water and yang fire-drill for sun fire. Zhouli Artificers' Record says, 'Metal has six alloys. Half gold half tin is mirror-and-fire-drill alloy. Zheng Xuan comments, 'Mirror and fire-drill take water and fire from sun and moon. By Zheng's comment, fire and water vessels are gold-tin. The chief steward has a yang fire-drill, round mirror-shaped, for bright fire; the yin mirror is square, for clear water. Recent sacrifices use the yang fire-drill for fire in season; the yin mirror for water has never worked—well water substitutes for clear water.'" By imperial order the ritual office investigated. Jingzhen, on clear water, said, "Zhouli's half gold half tin is the yang fire-drill method; Zheng Xuan wrongly took it for the yin mirror. Ancient clear-water method should use the square zhū; Huainanzi and others use a large clam.'" He also stated, "Jingzhen once in month 8 or 9 took a one chi two cun clam and tested by method. From rending to midnight he obtained four or five dou of water.'" Court of Sacrifices memorialized, "Feng-shan sacrifice needs clear water in solid vessels. Jingzhen's statement has precedent on examination.'" It also stated: "Tested and firmly held—we hope Jingzhen may take clams and test at Mount Tai with the offices."
15
是日，制曰：「古今典制，文質不同，至於制度，隨世代沿革，唯祀天地，獨不改張，斯乃自處於厚，奉天以薄。 又今封禪，即用玉牒金繩，器物之間，復有瓦樽秸席，一時行禮，文質頓乖，駁而不倫，深為未愜。 其封祀、降禪所設上帝、後土位，先設颭秸、瓦甒、瓢杯等物，並宜改用裀褥罍爵，每事從文。 其諸郊祀，亦宜准此。」 於是昊天上帝之座褥以蒼，皇地祇褥以黃，配帝及後褥以紫，五方上帝及大明、夜明席皆以方色，內官已下席皆以莞。
That day an edict said, "Ancient and modern forms differ in substance and ornament; institutions change with generations—only Heaven-and-Earth sacrifice is unchanged: thick self, thin Heaven. Today's feng-shan uses jade and gold cord yet also earthen vessels, straw mats, gourd cups—substance and ornament clash, deeply unsatisfying. Lord on High and Queen Earth seats in feng and descent-shan: replace fluttering straw, earthen jars, gourd cups with cushions, urns, goblets—each matter ornamented. Other suburban sacrifices should follow.'" August Heaven's cushion was dark blue, Earth Sovereign's yellow, matched lords purple; Five Directional Lords and Brightness mats followed colors; inner officials' mats were cattail.
16
三年正月，帝親享昊天上帝於山下，封禮之壇，如圓丘之儀。 祭訖，親封玉策，置石感，聚五色土封之。 圓徑一丈二尺，高九尺。 其日，帝率侍臣已下升泰山。 翌日，就山上登封之壇封玉策訖，復還山下之齋宮。 其明日，親祀皇地祇於社首山上，降禪之壇，如方丘之儀。 皇后為亞獻，越國太妃燕氏為終獻。 翌日，上御朝覲壇以朝群臣，如元日之儀。 禮畢，宴文武百僚，大赦改元。 初，上親享於降禪之壇，行初獻之禮畢，執事者皆趨而下。 宦者執帷，皇后率六宮以升，行禮。 帷帟皆以錦繡為之。 百僚在位瞻望，或竊議焉。 於是詔立登封、降禪、朝覲之碑，各於壇所。 又詔名封祀壇為舞鶴台，介丘壇為萬歲台，降禪壇為景雲台，以紀當時所見之瑞焉。
Month 1, year 3, the emperor personally offered to August Heaven below at the feng altar, as at the round mound. When sacrifice ended, he sealed jade slips, placed the stone receptacle, and heaped five-colored earth. Round diameter one zhang two chi, height nine chi. That day the emperor led attendants up Mount Tai. Next day at the ascent-feng altar he finished sealing jade slips and returned to the abstention palace below. The day after, he sacrificed to Imperial Earth Sovereign on Sheshou at the descent-shan altar, as at the square mound. The empress was secondary offerer; Yue Princess great consort Lady Yan final offerer. Next day the emperor held court at the Grand Audience altar as on New Year's Day. Rites ended; he feasted officials, proclaimed great amnesty, and changed the era name. At first, after the initial offering at descent-shan, officiants hurried down. Eunuchs held curtains; the empress led the six palaces up to perform the rite. Curtains were all brocade. Officials gazed up; some whispered privately. Edicts ordered steles for ascent-feng, descent-shan, and grand audience at each altar. Edicts named feng altar Dancing Crane Terrace, Jie Hill altar Myriad Years Terrace, descent-shan altar Auspicious Cloud Terrace, recording omens.
17
高宗既封泰山之後，又欲遍封五嶽。 至永淳元年，於洛州嵩山之南，置崇陽縣。 其年七月，敕其所造奉天宮。 二年正月，駕幸奉天宮。 至七月，下詔將以其年十一月封禪于嵩嶽。 詔國子司業李行偉、考工員外郎賈大隱、太常博士韋叔夏裴守貞輔抱素等詳定儀注。 於是議：
After Gaozong fenged Mount Tai, he wished to feng all five peaks. Yongchun 1, south of Mount Song in Luozhou, Chongyang County was established. Month 7 that year he ordered Fengtian Palace built there. In the first month of the second year, the carriage visited Fengtian Palace. Month 7 an edict announced feng and shan at Mount Song in month 11 that year. The edict ordered Li Xingwei, Jia Dayin, and erudites Wei Shuxia, Pei Shouzhen, and Fu Baosu to fix regulations. They proposed:
18
立封祀壇，如圓丘之制。 上飾以玄，四面依方色。 為圓壇，三成，高二丈四尺，每等高六尺。 壇上徑一十六步，三等各闊四步。 設十二陛，陛皆上闊八尺，下闊一丈四尺。 為三重壝，距外壝三十步，內壝距五十步。 燎壇在壇東南外壝之內，高三尺，方一丈五尺，南出陛。 登封壇，圓徑五丈，高九尺。 四出陛，為一壝，飾以五色，准封祀。 禪祭壇，上飾以金，四面依方色，為八角方壇，再成，高一丈二尺，每等高四尺。 壇上方十六步，每等廣四步，設八陛。 其上壇陛皆廣八尺，中等陛皆廣一丈，下等陛皆廣一丈二尺。 為三重壝之大小，准封祀。 為埋坎，在壇之未地外壝之內，方深取足容物，南出陛。 朝覲壇，於行宮之前為壇。 宮方三分。 壝二，在南。 壇方二十四丈，高九尺，南面兩陛，餘三百各一陛。 封祀、登封，五色土封石感為圓封，上徑一丈二尺，下徑三丈，高九尺。 禪祭，五色土封為八角方封，大小准封祀制度。 所用尺寸，准曆東封，並用古尺。 諸壇並築土為之，禮無用石之文。 並度影以定方位。 登封、降禪，四出陛各當四方之中，陛各上廣七尺，下廣一丈二尺。 封祀玉帛料，有蒼璧，四圭有邸，圭璧。 禪祭有黃琮，兩圭有邸，無圭璧。
Establish a feng-sacrifice altar like the round mound. Top black; four sides follow directional colors. Round altar, three tiers, two zhang four chi total, six chi per tier. Top diameter sixteen paces; each tier four paces wide. Twelve flights; eight chi wide above, one zhang four chi below. Triple enclosures; outer thirty paces out, inner fifty. Firewood altar southeast within outer enclosure, three chi high, one zhang five chi square, south steps. Ascent-feng altar, five zhang diameter, nine chi high. Four flights, one enclosure, five colors, following feng-sacrifice. Shan altar, gold top; eight-cornered square, two tiers, one zhang two chi total, four chi per tier. Top sixteen paces; each tier four paces; eight flights. Upper flights eight chi; middle one zhang; lower one zhang two chi. Triple enclosures follow feng-sacrifice. Burial pit at altar foot within outer enclosure, square, deep enough, south steps. Grand Audience altar before the traveling palace. Palace in three parts. Two enclosures, south. Altar twenty-four zhang square, nine chi high; two south flights, one each elsewhere. Feng and ascent: five-colored earth round seal on stone receptacle, top one zhang two chi, bottom three zhang, nine chi high. Shan: five-colored eight-cornered square seal, size per feng-sacrifice. Dimensions follow eastern feng and ancient chi. All altars earth-built; rites have no stone. Shadow measured to fix orientation. Ascent and descent: four center flights, seven chi above, one zhang two chi below. Feng jade and silk: dark blue bi, four gui with base, gui-bi. Shan has yellow cong, two gui with base, no gui-bi.
19
又定登封、降禪、朝覲等日。 准禮，冬至祭天於圓丘，其封祀請用十二日。 准東封祀故事，十二日登封，十三日禪祭，十四日朝覲。 若有故，須改登封已下期日，在禮無妨。
They also fixed days for ascent-feng, descent-shan, and audience. Per rites, solstice sacrifices Heaven at round mound; feng-sacrifice on day 12. Eastern precedent: day 12 ascent, 13 shan, 14 audience. Changing days after ascent is permitted if needed.
20
又輦輿料云：封祀、登封，皇帝出乘玉輅，還乘金輅。 皇太子往還金輅。 禪祭，皇帝、太子如封祀。 又衣服料云：「東封祠祭日，天皇服袞冕，近奉制，依《貞觀禮》服大裘。 又云：袞冕服一具，齋服之； 通天冠服一具，回服之； 翼善冠服一具，馬上服之。 皇太子袞冕服。 又齋則服遠遊冠，受朝則公服遠遊冠服，馬上則進德冠服。」
Carriage materials: feng and ascent—depart jade carriage, return gold. Crown prince goes and returns gold carriage. Shan: emperor and crown prince as feng-sacrifice. Clothing materials: "Eastern feng days sovereign wears dragon robe; recently by edict, Zhenguan Rites great fur robe. Also: one dragon robe set for abstention; one Tongtian crown set for return; one Yishan crown set for riding. Crown prince dragon robe. Abstention: far-travel crown; audience: duke's far-travel crown; horse: Jinde crown."
21
當時又令詳求射牛之禮。 行偉、守貞等議曰：「據《周禮》及《國語》，郊祀天地，天子自射其牲。 漢武唯封太山，令侍中儒者射牛行事。 至於餘祀，亦無射牲之文。 但親舂射牲，雖是古禮，久從廢省。 據封禪禮，祀日，未明十五刻，宰人以鑾刀割牲，質明而行事。 比鑾駕至時，牢牲總畢，天皇唯奠玉酌獻而已。 今若祀前一日射牲，事即傷早。 祀日方始射牲，事又傷晚。 若依漢武故事，即非親射之儀，事不可行。」 詔從之。 尋屬高宗不豫，遂罷封禪之禮。
They also ordered inquiry into shooting the ox. Xingwei and Shouzhen proposed: "Zhouli and Discourses: suburban Heaven-and-Earth sacrifice—the Son of Heaven shoots the victim. Wudi only fenged Tai and ordered attendants and Confucians to shoot the ox. Other sacrifices have no shooting text. Personal pounding and shooting, though ancient, long omitted. Feng-shan: fifteen quarters before dawn butcher cuts with imperial knife; full dawn rite proceeds. When the carriage arrives victims are done; sovereign only sets jade and pours. Shooting day before is too early. Shooting on sacrifice day is too late. Following Wudi is not personal shooting—the affair cannot be done.'" An edict followed. Soon Gaozong fell ill and feng-shan was abandoned.
22
則天證聖元年，將有事於嵩山，先遣使致祭以祈福助，下制，號嵩山為神嶽，尊嵩山神為天中王，夫人為靈妃。 嵩山舊有夏啟及啟母、少室阿姨神廟，咸令預祈祭。 至天冊萬歲二年臘月甲申，親行登封之禮。 禮畢，便大赦，改元萬歲登封，改嵩陽縣為登封縣，陽成縣為告成縣。 粵三日丁亥，禪於少室山。 又二日己丑，禦朝覲壇朝群臣，咸如乾封之儀。 則天以封禪日為嵩嶽神祇所祐，遂尊神岳天中王為神岳天中皇帝，靈妃為天中皇后，夏後啟為齊聖皇帝； 封啟母神為玉京太后，少室阿姨神為金闕夫人； 王子晉為升仙太子，別為立廟。 登封壇南有槲樹，大赦日於其杪置金雞樹。 則天自製《升中述志碑》，樹於壇之丙地。
Zhensheng 1, envoys sacrificed at Mount Song for blessing; Mount Song titled Divine Peak, spirit as King of Heaven's Center, consort Spirit Consort. Former shrines to Xia Qi, Qi's mother, and Young Chamber Aunt were included. Tiance Wansui 2, month 12, day jiashen, she personally performed ascent-feng. Rites ended; great amnesty; era Wansui Dengfeng; Songyang to Dengfeng, Yangcheng to Gaocheng. Day 3 dinghai she shaned at Mount Shaoshi. Two days later jichou she held audience as in Qianfeng. Wu Zetian honored Divine Peak King as Divine Peak Emperor of Heaven's Center, Spirit Consort as Empress of Heaven's Center; Xia Qi as Sagely Emperor; Qi's mother as Jade Capital Empress Dowager, Young Chamber Aunt as Golden Portal Lady; Prince Zijin as Ascendant Immortal Crown Prince, separate shrine. South of ascent altar was an oak; on amnesty day a golden rooster tree in its crown. Wu Zetian composed the Stele of Ascent Expressing Intent at the altar's bing site.
23
玄宗開元十二年，文武百僚、朝集使、皇親及四方文學之士，皆以理化升平，時穀屢稔，上書請修封禪之禮並獻賦頌者，前後千有餘篇。 玄宗謙沖不許。 中書令張說又累日固請，乃下制曰：
Kaiyuan 12, officials and literati memorialized for feng-shan and presented fu and eulogies—over a thousand. Xuanzong modestly refused. Zhang Yue firmly requested for days; then an edict:
24
自古受命而王者，曷嘗不封泰山，禪梁父，答厚德，告成功。 三代之前，罔不由此。 越自魏、晉，以迄周、隋，帝典闕而大道隱，王綱弛而舊章缺，千載寂寥，封崇莫嗣。 物極而復，天祚我唐，武、文二後，應圖受籙。 洎于高宗，重光累盛，承至理，登介丘，懷百神，震六合，紹殷、周之統，接虞、夏之風。 中宗弘懿鑠之休，睿宗沐粹精之道，巍巍蕩蕩，無得而稱者也。
From antiquity, who received the Mandate without fenging Tai, shaning Liangfu, answering virtue, announcing success? Before the Three Dynasties, none failed. From Wei-Jin through Zhou-Sui, canons lacked, the Way hid, regulations missed—a thousand years without succession. At extremity, return; Heaven bestowed Tang; Wu and Wen received the tally. To Gaozong: repeated glory, ultimate principle, Jie Hill, hundred spirits, six quarters, Yin-Zhou succession, Yu-Xia wind. Zhongzong's blessings, Ruizong's essence—towering, vast, beyond naming.
25
朕昔戡多難，稟略先朝，虔奉慈旨，嗣膺丕業。 是用創九廟以申孝敬，禮二郊以展嚴禋，寶菽粟於水火，捐珠玉於山谷。 兢兢業業，非敢追美前王； 日慎一日，實以奉遵遺訓。 至於巡狩大典，封禪鴻名，顧惟寡薄，未遑時邁，十四載於茲矣。 今百谷有年，五材無眚，刑罰不用，禮義興行，和氣氤氳，淳風澹泊。 蠻夷戎狄，殊方異類，重譯而至者，日月于闕廷； 奇獸神禽，甘露嘉醴，窮祥極瑞，朝夕于林禦。 王公卿士，罄乃誠於中； 鴻生碩儒，獻其書於外。 莫不以神祇合契，億兆同心。 斯皆烈祖聖孝，垂裕余慶。 故朕賴宗廟之介福，敢以眇身，顓其克讓。 是以敬奉群議，弘此大猷，以光我高祖之丕圖，以紹我高祖之鴻烈。 永言陟配，追感載深。 可以開元十三年十一月十日，式遵故實，有事太山。 所司與公卿諸儒詳擇典禮，預為備具，勿廣勞人，務存節約，以稱朕意。
I quelled hardships, received forebear strategy, followed kind intent, succeeded enterprise. I established nine temples, performed two suburbs, treasured grain, cast pearls into valleys. Diligent—I dare not chase former kings; daily cautious—I follow departed instruction. The tour canon and feng-shan name—I, meager, have not advanced; fourteen years passed. Grains have years, materials without calamity, punishments unused, ritual arising, qi harmonious, wind pure. Barbarians and strange peoples, translated, arrive daily at court; strange beasts, sweet dew, omens to the limit—morning and evening in the forest. Dukes and gentlemen exhaust sincerity within; great scholars present writings outside. All say spirits accord, hearts unite. These are fierce ancestors' filiality, extending blessing. I rely on temples' fortune and dare single out my yielding. I follow proposals and expand this plan to glorify and continue the High Ancestor. Forever ascending as match—recalling with deep gratitude beyond measure. Kaiyuan 13, month 11, day 10, following precedent, affairs at Mount Tai. Offices with dukes and Confucians: select rites, prepare, spare the people, preserve economy.
26
於是詔中書令張說、右散騎常侍徐堅、太常少卿韋絛、秘書少監康子元、國子博士侯行果等，與禮官於集賢書院刊撰儀注。
He ordered Zhang Yue, Xu Jian, Wei Tao, Kang Ziyuan, Hou Xingguo, and ritual officials at Jixian Academy to compile regulations.
27
玄宗初以靈山好靜，不欲喧繁，與宰臣及侍講學士對議，用山下封祀之儀。 於是張說謂徐堅、韋絛等曰：「乾封舊儀，禪社首，享皇地祇，以先後配饗。 王者父天而母地，當今皇母位，亦當往帝之母也，子配母饗，亦有何嫌？ 而以皇后配地祇，非古之制也。 天監孔明，福善如響。 乾封之禮，文德皇后配皇地祇，天后為亞獻，越國太妃為終獻。 宮闈接神，有乖舊典。 上玄不祐，遂有天授易姓之事，宗社中圮，公族誅滅，皆由此也。 景龍之季，有事圓丘，韋氏為亞獻，皆以婦人升壇執籩豆，渫黷穹蒼，享祀不潔。 未及逾年，國有內難，終獻皆受其咎，掌座齋郎及女人執祭者，多亦夭卒。 今主上尊天敬神，事資革正。 斯禮以睿宗大聖貞皇帝配皇地祇，侑神作主。」 乃定議奏聞。 上從之。
Xuanzong, favoring the mountain's quiet, debated with ministers and used feng-sacrifice below. Zhang Yue told Xu Jian and Wei Tao, "Qianfeng old rites: shan at Sheshou to Earth Sovereign with empresses matched. The king fathers Heaven and mothers Earth; today's imperial mother is past emperors' mothers—son matching mother, what suspicion? Yet matching empress to Earth Sovereign is not ancient. Heaven's scrutiny is bright; blessing good echoes. Qianfeng: Wende matched Earth; Heavenly Empress secondary; Yue consort final. Inner palace contacting spirits violated canon. Heaven did not aid; Tian-shou surname change, state collapsed, kin extinguished—all from this. Jinglong round-mound affairs: Wei clan secondary offerer—women on altar with baskets, defiling heaven; offering impure. Within a year internal calamity; final offerers blamed; seat managers and women mostly died young. Now the sovereign honors Heaven; the affair relies on reform. This rite matches Ruizong Great Sagely Pure Emperor to Earth Sovereign as assisting chief.'" They fixed the proposal and submitted. The emperor followed.
28
舊禮：郊祀既畢，收取玉帛牲體，置於柴上，然後燔於燎壇之上，其壇於神壇之左。 顯慶中，禮部尚書許敬宗等因修改舊禮，乃奏曰：
Old rites: after suburban sacrifice, jade, silk, and victims were gathered on firewood and burned on the firewood altar left of the spirit altar. Xianqing: Rites Minister Xu Jingzong and others, revising old rites, memorialized:
29
謹按祭祀之禮，周人尚臭，祭天則燔柴，祭地則瘞血，宗廟則焫蕭灌鬯，皆貴氣臭，同以降神。 禮經明白，義釋甚詳。 委柴在祭神之初，理無所惑。 是以《三禮義宗》等並云：「祭天以燔柴為始，然後行正祭。 祭地以瘞血為先，然後行正祭。」 又《禮論》說太常賀循上言：「積柴舊在壇南，燎祭天之牲，用犢左胖，漢儀用頭，今郊用脅之九個。 太宰令奉牲脅，太祝令奉圭璧，俱奠燎薪之上。」 此即晉氏故事，亦無祭末之文。 既雲漢儀用牲頭，頭非神俎之物，且祭末俎皆升右胖之脅。 唯有《三禮》、賀循既雲用祭天之牲左胖，復雲今儀用脅九個，足明燔柴所用，與升俎不同。 是知自在祭初，別燔牲體，非於祭末，燒神餘饌。 此則晉氏以前，仍遵古禮。 唯周、魏以降，妄為損益。 緣告廟之幣，事畢瘞埋，因改燔柴，將為祭末。 事無典實，禮闕降神。
We examine sacrifice: Zhou valued aroma—Heaven burns firewood, Earth buries blood, temple burns wormwood—all value aroma to bring spirits down. Classics clear; exegesis detailed. Firewood at sacrifice's beginning—logically clear. Three Rites Meaning Summaries: "Heaven sacrifice begins burning firewood, then main sacrifice. Earth sacrifice buries blood first, then main sacrifice.'" Ritual Discussions, He Xun: "Firewood formerly south of altar; Heaven victim left haunch; Han used head; present suburb nine ribs. Grand Steward offers rib; Grand Invoker offers gui-bi—both on firewood.'" Jin precedent; no after-sacrifice text. Han used head—head is not spirit food; after-sacrifice table raises right ribs. Three Rites and He Xun: left haunch yet nine ribs—firewood differs from table. Thus separate burning at beginning, not leftovers after. Before Jin followed ancient rites. From Zhou and Wei, reckless changes. Temple silks buried after affair—they changed burning to after sacrifice. No canonical fact; rites lack bringing spirits down.
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又燔柴、正祭，牲、玉皆別。 蒼璧蒼犢之流，柴之所用； 四圭騂犢之屬，祀之所須。 故郊天之有四圭，猶祀廟之有圭瓚。 是以《周官典瑞》，文勢相因，並事畢收藏，不在燔例。 而今新禮引用蒼璧，不顧圭瓚，遂亦俱燔，義既有乖，理難因襲。 又燔柴作樂，俱以降神，則處置之宜，須相依准。 柴燔在左，作樂在南，求之禮情，實為不類。 且《禮論》說積柴之處在神壇之南，新體以為壇左，文無典故。 請改燔為祭始，位樂懸之南，外壝之內。 其陰祀瘞埋，亦請准此。
Firewood and main sacrifice—victims and jade separate. Dark blue bi and calf are for firewood; four gui and red calf are for sacrifice. Suburb Heaven's four gui is like temple gui libation. Zhou Canon of Regalia—stored after affair, not burned. New rites cite dark blue bi, burn all—meaning at odds. Burning and music both bring spirits—placement should align. Firewood left, music south—unlike in feeling. Ritual Discussions: firewood south; new form left—no precedent. Request burning at beginning, music south of bells within outer enclosure. Yin burial also follow this.
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制可之。 自是郊丘諸祀，並先焚而後祭。
Edict approved. From this suburb and mound sacrifices burned first.
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及玄宗將作封禪之禮，張說等參定儀注，徐堅、康子元等建議曰：
When Xuanzong would feng-shan, Zhang Yue fixed regulations; Xu Jian and Kang Ziyuan proposed:
33
臣等謹按顯慶年修禮官長孫無忌等奏改燔柴在祭前狀稱「祭祀之禮，必先降神。 周人尚臭，祭天則燔柴」者。 臣等按禮，迎神之義，樂六變則天神降，八變則地祇出，九變則鬼神可得而禮矣。 則降神以樂，《周禮》正文，非謂燔柴以降神也。 案尚臭之義，不為燔之先後。 假如周人尚臭，祭天則燔柴，容或燔臭先以迎神。 然則殷人尚聲，祭天亦燔柴，何聲可燔先迎神乎？ 又按顯慶中無忌等奏稱「晉氏之前，猶遵古禮。 周、魏以降，妄為損益」者。 今按郭璞《晉南郊賦》及注《爾雅》：「祭後方燔。」 又按《宋志》所論，亦祭後方燔。 又檢南齊、北齊及梁郊祀，亦飲福酒後方燔。 又檢後周及隋郊祀，亦先祭後燔。 據此，即周遵後燔，晉不先燎。 無忌之事，義乃相乖。
We examine Xianqing Zhangsun Wuji memorial moving burning before sacrifice: "Sacrifice must first bring spirits down. Zhou valued aroma; Heaven burns firewood.'" We examine rites: six changes Heaven descends, eight Earth emerges, nine ghosts may be sacrificed to. Bringing spirits down is by music—Zhouli text—not firewood. Valuing aroma is not about burning order. Suppose Zhou burned aroma first to welcome spirits. Yin valued sound yet burned firewood—what sound burned first? Also Wuji: "Before Jin followed ancient rites. From Zhou-Wei, reckless changes.'" Guo Pu's Jin Southern Suburb Fu and Erya: "Burn after sacrifice.'" Song Annals—also after sacrifice. Southern Qi, Northern Qi, Liang—after blessing wine burn. Later Zhou and Sui—sacrifice first then burn. Zhou followed later burning; Jin not first. Wuji—meaning at odds.
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又按《周禮大宗伯》職：「以玉作六器，以禮天地四方。」 《注》云：「禮為始告神時薦於神也。」 下文云：「以蒼璧禮天，以黃琮禮地，皆有牲幣，各如其器之色。」 又《禮器》云：「以少為貴者，祭天特牲。」 是知蒼璧之與蒼牲，俱各奠之神座，理節不惑。 又云：「四圭有邸，以祀天、旅上帝。」 即明祀昊天上帝之時，以旅五方天帝明矣。 其青圭、赤璋、白琥、玄璜，自是立春、立夏、立秋、立冬之日，各于其方迎氣所用，自分別矣。 今按顯慶所改新禮，以蒼璧與蒼牲、蒼幣，俱用先燔。 蒼璧既已燔矣，所以遂加四圭有邸，奠之神座。 蒼牲既已燔矣，所以更加騂牲，充其實俎。 混昊天於五帝，同用四圭； 失特牲之明文，加為二犢。 深乖禮意，事乃無憑。
Zhouli Grand Director: "Six jade vessels for Heaven, Earth, four directions.'" Commentary: "Rite means first announcing when offering.'" Below: "Dark blue bi for Heaven, yellow cong for Earth—victims and silks match colors.'" Ritual Vessels: "Few honored—Heaven single victim.'" Dark blue bi and victim each at spirit seat—clear. Also: "Four gui with base for Heaven and Directional Lords.'" Sacrificing August Heaven hosts Five Directional Lords. Green gui, red zhang, white hu, black huang are seasonal at each direction—separate. Xianqing new rites: dark blue bi, victim, silks—all burned first. Bi burned, so four gui added at seat. Victim burned, so red victim added to table. Mixing August Heaven with Five Emperors, same four gui; losing single victim, adding second calf. Deeply at odds—no basis.
35
考功員外郎趙冬曦、太學博士侯行果曰：「先焚者本以降神，行之已久。 若從祭義，後焚為定。」 中書令張說執奏曰：「徐堅等所議燔柴前後，議有不同。 據祭義及貞觀。 顯慶已後，既先燔，若欲正失禮，求祭義，請從《貞觀禮》。 如且因循不改，更請從《顯慶禮》。 凡祭者，本以心為主，心至則通于天地，達於神祇。 既有先燔、後燎，自可斷於聖意，聖意所至，則通於神明。 燔之先後，臣等不敢裁定。」 玄宗令依後燔及先奠之儀。 是後太常卿甯王憲奏請郊壇時祭，並依此先奠璧而後燔柴、瘞埋，制從之。
Zhao Dongxi and Hou Xingguo: "Burning first brought spirits; practiced long. If sacrifice meaning, later burning fixed.'" Zhang Yue submitted: "Xu Jian on burning before and after differs. Per sacrifice meaning and Zhenguan. After Xianqing burned first—to correct per sacrifice meaning, follow Zhenguan Rites. If unchanged for now, follow Xianqing Rites. Sacrifice takes heart as master; heart reaches spirits. Burn first or later may be sagely intent; intent reaches spirits. Burning order—we dare not judge.'" Xuanzong ordered later burning and first setting. Court Director Prince of Ning requested seasonal suburbs follow—first bi then burn—edict followed.
36
時又有四門助教施敬本駁奏舊封禪禮八條，其略曰：
Four Gates Assistant Shi Jingben refuted eight old feng-shan articles; summary:
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舊禮，侍中跪取匜沃盥，非禮也。 夫盥手洗爵，人君將致潔而尊神，故能使小臣為之。 今侍中，大臣也，而沃盥於人君； 太祝，小臣也，乃詔祝於天神。 是接天神以小臣，奉人君以大臣，故非禮。 按《周禮·大宗伯》曰：「郁人，下士二人，贊裸事。」 則沃盥此職也。 漢承秦制，無鬱人之職，故使近臣為之。 魏、晉至今，因而不改。 然則漢禮，侍中行之則可矣，今以侍中為之，則非也。 漢侍中，其始也微。 高帝時籍孺為之，惠帝時閎孺為之，留侯子辟強年十五為之。 至後漢，樓堅以議郎拜侍中，邵闔自侍中遷步兵校尉，秩千石，少府卿之屬也。 少府卿秩中二千石，丞秩千石，侍中與少府丞班同。 魏代蘇則為之。 舊侍中親省起居，故謂之「執獸子。」 吉茂見謂之曰，「仕進不止執獸子」，是言其為褻臣也。 今侍中，名則古官，人非昔任，掌同燮理，寄實鹽梅，非復漢、魏「執獸子」之班，異乎《周禮》鬱人之職。 行舟不息，墜劍方遙，驗刻而求，可謂謬矣。
Old rites: attendant kneels pouring hand-wash—not ritual. Washing hands and goblets—the ruler achieves purity—minor officials may do it. Attendant is great minister yet pours for ruler; Grand Invocator is minor yet announces to Heaven for ruler. Spirits via minor, ruler via great—not ritual. Zhouli: "Libation officers, two lower servicemen, assist unadorned rite.'" Hand-washing is this duty. Han inherited Qin without libation officers, used close officials. Wei-Jin to present unchanged. Han attendant doing it suffices; now wrong. Han attendant at first minor. Gaodi: Ji Ru; Huidi: Hong Ru; Biqiang at fifteen. Later Han: Lou Jian from Remonstrance; Shao He to Foot-Soldiers, rank 1000 shi. Palace Minister middle 2000 shi; vice 1000 shi—attendant same class. Wei: Su Ze served. Formerly attendant inspected rising—'holding beast tally.' Ji Mao: 'Office does not stop at beast tally'—intimate minister. Now attendant—ancient name, not former duty; harmonizing governance—not Han-Wei "beast-tally holder" class, not Zhou libation. Boat moves, sword fallen—testing the notch to seek it—absurd.
38
夫祝以傳命，通主人之意以薦於神明，非賤職也。 故兩君相見，則卿為上儐。 況天人之際，其肅恭之禮，以兩君為喻，不亦大乎！ 今太祝，下士也，非所以重命而尊神之義也。 然則周、漢太祝，是禮矣。 何者？ 按《周禮·大宗伯》曰：「太祝，下大夫二人，上士四人，掌六祝之辭。」 大宗伯為上卿，今禮部尚書、太常卿比也； 小宗伯中大夫，今侍郎、少卿比也； 太祝下大夫，今郎中、太常丞比也； 上士四人，今員外郎、太常博士之比也。 故可以處天人之際，致尊極之辭矣。 又漢太祝令，秩六百石，與太常博士同班。 梁太祝令，與南台御史同班。 今太祝下士之卑，而居下大夫之職，斯又刻舟之論，不異於前矣。
Invocator transmits mandate to spirits—not low. Two lords meet—minister chief usher. Heaven-human boundary—solemn rites, two-lord analogy—is it not great! Now Grand Invocator is lower serviceman—not weighty mandate and honoring spirits. Yet Zhou and Han Grand Invocator—this is ritual. Why? Zhouli: "Grand Invocator, two lower grandees, four upper servicemen, manage six invocations.'" Grand Director upper minister—Rites Minister and Court Director compare; Lesser Director middle grandee—vice ministers compare; Grand Invocator lower grandee—director and Court vice-director compare; upper servicemen four—assistant directors and erudites compare. Thus one may stand at Heaven-human boundary with utmost texts. Han Grand Invocator Director, rank 600 shi, same as Court erudite. Liang Grand Invocator same class as Southern Terrace censor. Now lower serviceman in lower grandee's duty—again the 'marking the boat' fallacy, no different.
39
又曰：
Also:
40
舊禮，謁者引太尉升壇亞獻，非禮也。 謁者已賤，升壇已重，是微者用之于古，而大體實變之於今也。 按《漢官儀》：「尚書御史台官屬有謁者僕射一人，秩六百石，銅印青綬； 謁者三十五人，以郎中歲稱給事，未滿歲稱灌謁者。 又按《漢書百官公卿表》：光祿勳官屬有郎中、員外，秩比二千石； 有謁者，掌賓贊受事，員七十人，秩比六百石。 古之謁者，秩異等，今謁者班微，以之從事，可謂疏矣。
Old rites: usher leads Grand Marshal up as secondary—not ritual. Usher low, altar weighty—low in antiquity, form changed today. Han Official Ceremonies: "Usher Vice Director, rank 600 shi, bronze seal blue cord; ushers thirty-five, directors annually as attendants; before full year pouring ushers. Han Officials Table: Luminous Fortune directors comparable 2000 shi; ushers manage guest praise, seventy, comparable 600 shi. Ancient ushers differed in rank; today's slight—careless.
41
又曰：
Also:
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舊禮，尚書令奉玉牒，今無其官，請以中書令從事。 按漢武帝時，張安世為尚書令，游宴後宮，以宦者一人出入帝命，改為中書謁者令。 至成帝，罷宦者，用士人。 魏黃初改秘書，置中書監令。 舊尚書並掌制誥，既置中書官，而制誥樞密皆掌焉。 則自魏以來，中書是漢朝尚書之職。 今尚書令奉玉牒，是用漢禮，其官既闕，故可以中書令主之。」
Old rites: Secretariat Director carries jade tablet; no such office—request Central Secretariat Director. Wudi: Zhang Anshi Secretariat Director; eunuch conveyed orders—changed to Central Secretariat Usher Director. Chengdi: eunuchs abolished, scholars used. Wei Huangchu: established Central Secretariat Director and Supervisor. Former Secretariat managed edicts; Central Secretariat took edicts and secrets. From Wei, Central Secretariat is Han Secretariat's duty. Secretariat Director carrying tablet is Han rite; office lacking—Central Secretariat Director presides."
43
議奏，玄宗令張說、徐堅召敬本與之對議詳定，說等奏曰：「敬本所議，其中四條，先已改定。 有不同者，望臨時量事改攝。」 制從之。
Submitted; Xuanzong ordered Zhang Yue and Xu Jian to summon Jingben; Yue submitted: "Four of Jingben's articles already revised. Where different, hope to measure affairs provisionally.'" Edict followed.
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十三年十一月丙戌，至泰山，去山趾五里，西去社首山三里。 丁亥，玄宗服袞冕於行宮，致齋於供帳前殿。 己丑，日南至，大備法駕，至山下。 玄宗禦馬而登，侍臣從。 先是玄宗以靈山清潔，不欲多人上，欲初獻於山上壇行事，亞獻、終獻於山下壇行事。 因召禮官學士賀知章等入講儀注，因問之，知章等奏曰：「昊天上帝，君位； 五方時帝，臣位； 帝號雖同，而君臣異位。 陛下享君位於山上，群臣祀臣位於山下，誠足以垂范來葉，為變禮之大者也。 禮成于三，初獻、亞、終，合於一處。」 玄宗曰：「朕正欲如是，故問卿耳。」 於是敕三獻於山上行事，其五方帝及諸神座於山下壇行事。 玄宗因問：「玉牒之文，前代帝王，何故秘之？」 知章對曰：「玉牒本是通於神明之意。 前代帝王，所求各異，或禱年算，或思神仙，其事微密，是故莫知之。」 玄宗曰：「朕今此行，皆為蒼生祈福，更無秘請。 宜將玉牒出示百僚； 使知朕意。」 其辭曰：「有唐嗣天子臣某，敢昭告於昊天上帝。 天啟李氏，運興土德。 高祖、太宗，受命立極。 高宗升中，六合殷盛。 中宗紹復，繼體不足。 上帝眷祐，錫臣忠武。 底綏內難，推戴聖父。 恭承大寶，十有三年。 敬若天意，四海晏然。 封祀岱岳，謝成於天。 子孫百祿，蒼生受福。」
Month 11 bingxu: reached Tai, five li from foot, three li west of Sheshou. dinghai: Xuanzong dragon robe at palace, abstained before supply hall. jichou solstice: full guard below mountain. Xuanzong rode up; attendants followed. Earlier, mountain pure, few up—initial on mountain, secondary and final below. He summoned He Zhizhang and others; they submitted: "August Heaven is sovereign position; Five Directional Seasonal Lords minister position; titles same but positions differ. Sovereign on mountain, ministers below—example for generations, great ritual change. Rite completes in three—initial, secondary, final united.'" Xuanzong said, "I just want exactly this—that is why I asked.'" Edict: three offerings on mountain; Five Lords and spirits below. Xuanzong asked, "Why did former emperors keep jade tablet text secret?'" Zhizhang replied, "Jade tablet communicates with spirits. Former requests differed—years, immortals; minute and secret—none knew.'" Xuanzong said, "My journey blesses the people—no secret prayer. Show jade tablet to officials; let them know my intent.'" Text: "Tang heir Son of Heaven, your servant so-and-so, ventures to announce to August Heaven. Heaven opened Li; fortune rose in earth virtue. Gaozu and Taizong received Mandate, established pole. Gaozong ascended center; six quarters abundant. Zhongzong restored succession; continuing insufficient. Heaven favored, bestowed loyal martial. Settled internal hardship, elevated sagely father. Received great treasure—thirteen years. Reverent as Heaven's intent; four quarters tranquil. Feng and sacrifice at Dai, thanks to Heaven. Descendants' blessings; people receive fortune.'"
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庚寅，祀昊天上帝于山上封台之前壇，高祖神堯皇帝配享焉。 邠王守禮亞獻，甯王憲終獻。 皇帝飲福酒。 癸巳，中書令張說進稱：「天賜皇帝太一神策，周而復始，永綏兆人。」 帝拜稽首。 山上作圓臺四階，謂之封壇。 臺上有方石再累，謂之石感玉牒、玉策，刻玉填金為字，各盛以玉匱，束以金繩，封以金泥，皇帝以受命寶印之。 納二玉匱於感中，金泥堿際，以「天下同文」之印封之。 壇東南為燎壇，積柴其上。 皇帝就望燎位，火發，群臣稱萬歲，傳呼下山下，聲動天地。 山下壇祀，群臣行事已畢，皇帝未離位，命中書門下曰：「朕以薄德，恭膺大寶。 今封祀初建，雲物休祐，皆是卿等輔弼之力。 君臣相保，勉副天心，長如今日，不敢矜怠。」 中書令張說跪言：「聖心誠懇，宿齋山上。 昨夜則息風收雨，今朝則天清日暖，復有祥風助樂，卿雲引燎，靈跡盛事，千古未聞。 陛下又思慎終如初。 長福萬姓，天下幸甚。」
gengyin: sacrificed to August Heaven at mountain feng altar, Shenyao as associate. Prince of Bin Shouli secondary; Prince of Ning Xian final. Emperor drank blessing wine. guisi Zhang Yue: "Heaven bestowed Grand Unity divine tally; cycle complete, securing myriad people.'" Emperor bowed forehead to ground. Mountain round terrace four flights—feng altar. Layered square stones—stone receptacle; jade tablet and slips gold-filled, jade caskets, gold cord, gold mud, Mandate seal. Two jade caskets in receptacle; gold mud; 'All Under Heaven One Script' seal. Southeast firewood altar, firewood piled. Emperor at burning position; fire rose; ten thousand years; sound shook heaven and earth. Below sacrifice finished; emperor ordered Secretariat: "Meager virtue, great treasure. Feng newly established, auspicious—all your power. Preserve one another, match Heaven, long as today, not slack.'" Zhang Yue knelt: "Sagely heart sincere, abstained atop mountain. Last night wind ceased; today clear and warm; auspicious wind and clouds—unheard in ages. Your Majesty careful end as beginning. Long fortune for myriad people—world fortunate.'"
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先是車駕至岳西來蘇頓，有大風從東北來，自午至夕，裂幕折柱，眾恐。 張說倡言曰：「此必是海神來迎也。」 及至嶽下，天地清晏。 玄宗登山，日氣和煦。 至齋次日入後，勁風偃人，寒氣切骨。 玄宗因不食，次前露立，至夜半，仰天稱：「某身有過，請即降罰。 若萬人無福，亦請某為當罪。 兵馬辛苦，乞停風寒。」 應時風止，山氣溫暖。 時從山上布兵至於山壇，傳呼辰刻及詔命來往，斯須而達。 夜中燃火相屬，山下望之，有如連星自地屬天。 其日平明，山上清迥，下望山下，休氣四塞，登歌奏樂，有祥風自南而至，絲竹之聲，飄若天外。 及行事，日揚火光，慶雲紛郁，遍滿天際。 群臣並集於社首山帷宮之次，以候鑾駕，遙望紫煙憧憧上達，內外歡噪。 玄宗自山上便赴社首齋次，辰巳間至，日色明朗，慶雲不散。 百辟及蕃夷爭前迎賀。 辛卯，享地祇於社首之泰折壇，睿宗大聖貞皇帝配祀。 五色雲見，日重輪。 藏玉策于石感，如封壇之儀。 壬辰，玄宗禦朝覲之帳殿，大備陳布。 文武百僚，二王后，孔子後，諸方朝集使，岳牧舉賢良及儒生、文士上賦頌者，戎狄夷蠻羌胡朝獻之國，突厥頡利發，契丹、奚等王，大食、謝褷、五天十姓，昆侖、日本、新羅、靺鞨之侍子及使，內臣之番，高麗朝鮮王，百濟帶方王，十姓摩阿史那興昔可汗，三十姓左右賢王，日南、西竺、鑿齒、雕題、牂柯、烏滸之酋長，咸在位。 制曰：
At Laisu post great northeast wind noon to evening—curtains torn, pillars broken—fear. Zhang Yue proclaimed, "Sea spirit coming to welcome.'" Below peak: clear and tranquil. Xuanzong ascended; sun genial. Next abstention day: strong wind, cold cut bone. Did not eat; stood open to midnight: "My fault—send punishment. If people without fortune, I bear guilt. Soldiers laboring—stop wind and cold.'" Wind ceased; mountain air warm. Mountain troops to altar—time calls and edicts instant. Midnight fires continuous—like linked stars earth to heaven. Dawn: mountain clear; auspicious qi; music—wind from south, sound beyond heaven. Rite: sun fire-light; celebratory clouds filling sky. Ministers at Sheshou curtain palace—purple smoke ascending—rejoicing. Xuanzong to Sheshou abstention; chen-si arrived—sun bright, clouds unbroken. Ministers and foreigners competed to congratulate. xinmao: Earth Sovereign at Taizhe, Ruizong matched. Five-colored clouds; sun double halo. Stored jade slips in stone receptacle as feng altar. renchen: Grand Audience tent, fully arrayed. Officials, Zhou and Confucius descendants, envoys, tributaries, Tujue, Khitan, Xi, Dashi, Kunlun, Japan, Silla, Mohe, eunuchs, Goguryeo, Baekje, Ashina, chiefs—all in position. Edict:
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朕聞天監唯後，後克奉天，既合德以受命，亦推功而復始。 厥初作者七十二君，道洽跡著，時至符出，皆用事於介丘，升中於上帝。 人神之望，蓋有以塞之，皇王之序，可得而言。 朕接統千歲，承光五葉，惟祖宗之德在人，惟天地之靈作主。 往者內難，幽贊而集大勳； 間無外虞，守成而纘舊服。 未嘗不乾乾終日，思與公卿大夫上下協心，聿求至理，以弘我烈聖，其庶乎馨香。 今九有大寧，群氓樂業，時必敬授而不奪，物亦順成而無夭。 懋建皇極，幸致太和。 洎乃幽遐，率由感被。 戎狄不至，唯文告而來庭； 麟鳳已臻，將覺情而在藪。 以故凡百執事，亟言大封。 顧惟不德，切欲勿議。 伏以先聖儲祉，與天同功，荷傳符以在今，敢侑神而無報。 大篇斯在，朕何讓焉。 遂奉遵高宗之舊章，憲乾封之令典，時邁東土，柴告岱嶽，百神群望，莫不懷柔，四方諸侯，莫不來慶，斯是天下之介福，邦家之耿光也。 無窮之休祉，豈獨在予； 非常之惠澤，亦宜逮下。 可大赦天下。 封泰山神為天齊王，禮秩加三公一等，仍令所管崇飾祠廟，環山十里，禁其樵采。 給近山二十戶復，以奉祠神。
I hear Heaven aids successor who serves Heaven—virtue receives Mandate, merit returns to beginning. First makers seventy-two lords; Way pervaded; talismans emerged—affairs at Jie Hill, center to August Heaven. Human and spirit expectation filled; royal order spoken. Thousand-year succession, five generations' glory—ancestors' virtue, Heaven and Earth as chief. Former internal hardship—dark aid gathered merit; interval without external worry—guarded accomplishment. Diligent all day, united with ministers seeking principle—to expand fierce sages. Nine regions tranquil; masses joyful; seasons granted; things complete. Establishing imperial pole, reaching harmony. Remote regions by feeling covered. Barbarians by civil edict to court; unicorn and phoenix arrived—awakening in thicket. Hundred officiants urgently spoke great feng. Lacking virtue—I wished not to debate. Former sages stored blessing; bearing tally today—dare assist spirits without repayment. Great document here—what yield? Followed Gaozong's regulations, Qianfeng's canon, eastern lands, Dai Peak—spirits gentle, lords celebrating—realm's fortune, state's glory. Endless blessing—not only in me; extraordinary grace should reach below. Great amnesty for all under Heaven. Mount Tai spirit as King Equalizing Heaven; rank above three dukes; splendid shrine, ten li forbidden gathering. Twenty households near mountain exempt to serve shrine.
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玄宗制《紀太山銘》，御書勒於山頂石壁之上。 其辭曰：
Xuanzong composed Inscription Commemorating Mount Tai, carved on peak. Text:
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朕宅帝位，十有四載，顧惟不德，懵於至道，任夫難任，安夫難安，茲朕未知獲戾於上下，心之浩蕩，若涉大川。 賴上帝垂休，先後儲慶，宰相庶尹，交修皇極，四海會同，五典敷暢，歲雲嘉熟，人用大和。 百辟僉謀，唱余封禪，謂孝莫大于嚴父，禮莫盛於告天，天符既至，人望既積，固請不已，固辭不獲。 肆餘與夫二三臣，稽虞《典》，繹漢制，張惶六師，震讋九宇。 旌旗有列，士馬無嘩，肅肅邕邕，翼翼溶溶，以至岱宗，順也。
Fourteen years imperial position; lacking virtue, ignorant; heart unsettled as crossing river. Heaven's favor, celebration stored, officials cultivating pole—four quarters united, harvest abundant, great harmony. Hundred ministers urged feng-shan—filial honors father, ritual announces Heaven; tally arrived—requesting without cease, declining without obtaining. With ministers examined Yu Canon, traced Han institutions, six armies shaking nine realms. Banners arrayed, without clamor—solemn—to Dai Peak: fitting.
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《爾雅》曰：「泰山為東嶽。」 《周官》曰：「兗州之鎮山。」 實萬物之始，故稱岱焉； 其位居五嶽之伯，故稱宗焉。 自昔王者受命易姓，於是乎啟天地，薦成功，序圖錄，紀氏號。 朕統承先王，茲率厥典，實欲報玄天之眷命，為蒼生而祈福，豈敢高祝千古，自比九皇哉！ 故設壇場於山下，受群方之助祭； 躬封燎於山上，冀一獻之通神。 斯亦因高崇天，就廣增地之義也。
Erya: "Mount Tai is Eastern Peak.'" Zhou Offices: "Yanzhou's guardian mountain.'" All things' beginning—called Dai; chief of five peaks—called zong. Kings received Mandate—opened Heaven and Earth, presented success, recorded clans. Inherit former kings, lead canons—repay Heaven, bless people—how dare compare to nine emperors! Set altar below, receiving assisting sacrifice; personally burned atop, hoping one offering reaches spirits. Honoring height, revering Heaven; expanding breadth, augmenting earth.
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乃仲冬庚寅，有事東嶽，類於上帝，配我高祖。 在天之神，罔不畢降。 粵翌日，禪於社首，佑我聖考，祀於皇祇。 在地之神，罔不鹹舉。 暨壬辰，覲群後，上公進曰：「天子膺天符，納介福。 群臣拜稽首，呼萬歲。 慶合歡同，乃陳誡以德。 大渾協度，彝倫攸敘，三事百揆，時乃之功。 萬物由庚，兆人允植，列牧眾宰，時乃之功。 一二兄弟，篤行孝友，錫類萬國，時唯休哉！ 我儒制禮，我史作樂，天地擾順，時唯休哉！ 蠻夷戎狄，重譯來貢，累聖之化，朕何慕焉。 五靈百寶，日來月集，會昌之運，朕何惑焉。 凡今而後，儆乃在位，一王度，齊象法，權舊章，補缺政，存易簡，去煩苛。 思立人極，乃見天則。
Mid-winter gengyin, Eastern Peak, classified to August Heaven, matching High Ancestor. Spirits in Heaven—all descending. Next day shaned at Sheshou, assisting Sagely Father, sacrificed to Imperial Sovereign. Spirits on Earth—all rising. renchen viewing lords, chief duke: "Son of Heaven received tally, mediating fortune. Ministers bowed, ten thousand years. Celebration united—admonished with virtue. Great harmony, relations ordered—managers' merit. Myriad people established, masses planted—prefects' merit. Brothers filial, bestowing states—excellent! Confucians ritual, historians music—Heaven and Earth docile—excellent! Barbarians presenting tribute—sages' transformation—what admire? Five spirits hundred treasures gathering—confluence fortune—what doubt? Warn those in position—align law, supplement government, preserve simplicity. Establish human pole—see Heaven's rule.
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於戲！ 天生蒸人，惟後時乂，能以美利利天下，事天明矣。 地德載物，惟後時相，能以厚生生萬人，事地察矣。 天地明察，鬼神著矣。 惟我藝祖文考，精爽在天，其曰「懿爾幼孫，克享上帝。 惟帝時若，馨香其下」，丕乃曰「有唐氏文武之曾孫隆基，誕錫新命，纘我舊業，永保天祿，子孫其承之」。 餘小子敢對揚上帝之休命，則亦與百執事尚綏兆人，將多於前功，而毖彼後患。 一夫不獲，萬方其罪予。 一心有終，上天其知我。 朕惟寶行三德，曰慈、儉、謙。 慈者，覆無疆之言； 儉者，崇將來之訓； 自滿者人損，自謙者天益。 苟如是，則軌跡易循，基構易守。 磨石璧，刻金石，冀後人之聽辭而見心，觀末而知本。」 銘曰：
Alas! Heaven born masses—successor governs; beautiful benefit—all under Heaven bright. Earth carries things—successor assists; thick life—myriad people examined. Heaven and Earth examined—spirits manifest. Artistic Ancestor Civil Father in Heaven: "Excellent young grandson, enjoy August Heaven. August Sovereign like, fragrance below"—"Tang Longji, new Mandate, old enterprise, Heaven's emolument—descendants inherit.'" I venture respond Heaven's Mandate—with hundred officiants securing people, exceed former merit, caution later trouble. One man not obtained—myriad quarters' guilt on me. One heart has end—Heaven knows me. I treasure three virtues—kindness, frugality, humility. Kindness—covering boundless words; frugality—honoring coming instruction; self-full loss, self-humble Heaven's gain. So—tracks easy, foundation easy. Grinding bi, carving stone—later people see heart, end know root." Inscription:
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維天生人，立君以理，維君受命，奉天為子。 代去不留，人來無已，德涼者滅，道高斯起。 赫赫高祖，明明太宗，爰革隋政，奄有萬邦。 罄天張宇，盡地開封，武稱有截，文表時邕。 高宗稽古，德施周溥，茫茫九夷，削平一鼓。 禮備封禪，功齊舜禹，岩巍岱宗，衛我神主。 中宗紹運，舊邦惟新，睿宗繼明，天下歸仁。 恭己南面，氤氳化淳，告成之禮，留諸後人。 緬餘小子，重基五聖，匪功伐高，匪德矜盛。 欽若祀典，丕承永命，至誠動天，福我萬姓。 古封太山，七十二君，或禪亭亭，或禪云云。 其跡不見，其名可聞，祗遹文祖，光昭舊勳。 方士虛誕，儒書不足，佚後求仙，誣神檢玉。 秦災風雨，漢汙編錄，德未合天，或承之辱。 道在觀政，名非從欲，銘心絕岩，播告群嶽。
Heaven born people, ruler governs; ruler received Mandate, Heaven's son. Age departs, people come; thin virtue perishes, high Way rises. Illustrious Gaozu, bright Taizong—reformed Sui, possessed states. Exhausting Heaven and earth—martial all-conquering, civil harmony. Gaozong examined antiquity—nine barbarians leveled with one drum. Rites complete feng-shan, merit equal Shun-Yu—Dai guards spirit lord. Zhongzong continued fortune; Ruizong brightness—Heaven returned benevolence. Facing south, transformation pure—completion left to later people. I young person, five sages' foundation—not boasting merit, not pride virtue. Reverent sacrifice, inherit Mandate—sincerity moves Heaven, fortune people. Ancient feng Tai—seventy-two lords; some Tingting, some Yunyun. Traces unseen, names heard—following literary ancestor, old merit bright. Fangshi absurd, books insufficient—posterity sought immortals, deceived spirits inspecting jade. Qin disaster, Han defiled records—virtue not Heaven, inherited shame. Way in observing government, not from desire—inscribe cliff, announce all peaks.
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於是中書令張說撰《封祀壇頌》、侍中源乾曜撰《社首壇頌》、禮部尚書蘇頲撰《朝覲壇頌》以紀德。
Zhang Yue composed Feng-Sacrifice Altar Eulogy, Yuan Qianyao Sheshou Altar, Su Ting Grand Audience Altar.
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玄宗乙酉歲生，以華嶽當本命。 先天二年七月正位，八月癸丑，封華岳神為金天王。 開元十年，因幸東都，又于華嶽祠前立碑，高五十餘尺。 又于岳上置道士觀，修功德。 至天寶九載，又將封禪于華岳，命御史大夫王鉷開鑿險路以設壇場，會祠堂災而止。
Xuanzong born yiyou—with Mount Hua as natal mountain. Xiantian 2 month 7 took position; month 8 guichou fenged Hua spirit Golden Heaven King. Kaiyuan 10 visiting eastern capital—steles before Hua shrine, fifty chi high. Also peak Daoist abbey, cultivating merit. Tianbao 9 again would feng-shan at Hua; Wang Hong opened roads—shrine fire halted.