1
【禮二 〈（吉禮二）〉】
Rites, Part Two (Auspicious Rites, Part Two)〉
2
郊祀郊祀配位郊祀儀注祈穀大雩大饗令節拜天
Suburban Sacrifices; Matched Seats at Suburban Sacrifices; Regulations for Suburban Sacrifices; Prayer for Grain; Great Rain Prayer; Great Feasts; Statutory Festivals; Worshipping Heaven
3
○郊祀之制
Regulations on Suburban Sacrifices
4
洪武元年，中書省臣李善長等奉敕撰進《郊祀議》，略言：
In Hongwu 1, Li Shanchang and other Secretariat ministers were commanded to draft and submit the 《Discourse on Suburban Sacrifices》, which stated in summary:
5
王者事天明，事地察，故冬至報天，夏至報地，所以順陰陽之義也。 祭天於南郊之圜丘，祭地於北郊之方澤，所以順陰陽之位也。 《周禮·大司樂》：「冬日至，禮天神，夏日至，禮地祇。」 《禮》曰：「享帝於郊，祀社於國。」 又曰：「郊所以明天道，社所以明地道。」 《書》曰：「敢昭告於皇天后土。」 按古者或曰地祇，或曰后土，或曰社，皆祭地，則皆對天而言也。 此三代之正禮，而釋經之正說。 自秦立四畤，以祀白、青、黃、赤四帝。 漢高祖復增北畤，兼祀黑帝。 至武帝有雍五畤，及渭陽五帝、甘泉太乙之祠，而昊天上帝之祭則未嘗舉行，魏、晉以後，宗鄭玄者，以為天有六名，歲凡九祭。 宗王肅者，以為天體惟一，安得有六？ 一歲二祭，安得有九？ 雖因革不同，大抵多參二家之說。 自漢武用祠官寬舒議，立后土祠於汾陰脽上，禮如祀天。 而後世因於北郊之外，仍祠后土。 又鄭玄惑於緯書，謂夏至於方丘之上祭昆侖之祇，七月於泰折之壇祭神州之祇，析而為二。 後世又因之一歲二祭。 元始間，王莽奏罷甘泉泰畤，復長安南北郊。 以正月上辛若丁，天子親合祀天地於南郊。 由漢歷唐，千餘年間，皆因之合祭。 其親祀北郊者，惟魏文帝、周武帝、隋高祖、唐玄宗四帝而已。 宋元豐中，議罷合祭。 紹聖、政和間，或分或合。 高宗南渡以後，惟用合祭之禮。 元成宗始合祭天地五方帝，已而立南郊，專祀天。 泰定中，又合祭。 文宗至順以後，惟祀昊天上帝。 今當遵古制，分祭天地於南北郊。 冬至則祀昊天上帝於圜丘，以大明、夜明、星辰、太歲從祀。 夏至則祀皇地祇於方丘，以五嶽、五鎮、四海、四瀆從祀。
The ruler serves Heaven with clarity and Earth with discernment; at the winter solstice he reports to Heaven and at the summer solstice to Earth—thus honoring the balance of yin and yang. Heaven is worshipped at the Circular Mound in the southern suburb and Earth at the Square Mound in the northern suburb—thus matching the stations of yin and yang. The 《Rites of Zhou · Grand Music Master》 states: "At the winter solstice, honor the spirit of Heaven; at the summer solstice, honor the spirit of Earth." The 《Rites》 says: "Honor the Emperor in the suburbs; sacrifice to the god of soil within the realm." It also says: "The suburban rites reveal the Way of Heaven; the altars of soil reveal the Way of Earth." The 《Documents》 says: "I venture to proclaim clearly to August Heaven and Sovereign Earth." In antiquity Earth was called the Spirit of Earth, Queen Earth, or the God of Soil—all are sacrifices to Earth, and all are defined in relation to Heaven. This was the orthodox ritual of the Three Dynasties and the authoritative reading in exegesis of the classics. From the Qin onward four shrines were established to sacrifice to the White, Green, Yellow, and Red Emperors. Emperor Gaozu of Han added a northern shrine and also sacrificed to the Black Emperor. Under Emperor Wu came the five shrines of Yong, the Five Emperors at Weiyang, and the Grand Unity shrine at Ganquan—yet sacrifice to August Heaven, Sovereign on High was never performed. After Wei and Jin, followers of Zheng Xuan held that Heaven had six names and that the year required nine sacrifices in all. Followers of Wang Su argued that Heaven's body is one—how could there be six? Two sacrifices in a year—how could there be nine? Though reforms differed, for the most part both schools' views were blended together. From Emperor Wu of Han, adopting the proposal of the sacrificial officer Kuanshu, a shrine to Queen Earth was built on the mound at Fenyin, with rites like those for Heaven. Later ages continued to sacrifice to Queen Earth beyond the northern suburb. Zheng Xuan was further misled by apocryphal texts, holding that at the summer solstice the Spirit of Kunlun was sacrificed atop the Square Mound and in the seventh month the Spirit of the Divine Land on the Taizhe altar—thus splitting Earth into two rites. Later ages again followed this practice of two sacrifices in one year. During the Yuanshi era Wang Mang memorialized to abolish the Tai altar at Ganquan and restore Chang'an's southern and northern suburbs. On the first xin or ding day of the first month the Son of Heaven would personally perform the joint sacrifice to Heaven and Earth at the southern suburb. From Han through Tang, for more than a thousand years, all followed this joint sacrifice. Only four emperors personally sacrificed at the northern suburb: Emperor Wen of Wei, Emperor Wu of Zhou, Emperor Gaozu of Sui, and Emperor Xuanzong of Tang. In the Yuanfeng era of Song there was debate over abolishing the joint sacrifice. In the Shaosheng and Zhenghe periods the rites were sometimes separate and sometimes combined. After Gaozong crossed south of the Yangtze, only the joint sacrifice was used. Emperor Chengzong of Yuan at first jointly sacrificed to Heaven, Earth, and the Five Directional Emperors; later he established the southern suburb and sacrificed to Heaven alone. In the Taiding era joint sacrifice was resumed. After Emperor Wenzong's Zhishun reign only August Heaven, Sovereign on High was worshipped. Now the ancient system should be followed, with Heaven and Earth sacrificed separately at the southern and northern suburbs. At the winter solstice August Heaven, Sovereign on High shall be worshipped at the Circular Mound, with the great luminaries of day and night, the stars, and the Grand Year-star as attendant sacrifices. At the summer solstice the Imperial Sovereign Spirit of Earth shall be worshipped at the Square Mound, with the Five Sacred Peaks, Five Guardian Mountains, Four Seas, and Four Great Rivers as attendant sacrifices.
6
太祖如其議行之。 建圜丘於鐘山之陽，方丘於鐘山之陰。 三年，增祀風雲雷雨於圜丘，天下山川之神於方丘。 七年，增設天下神祇壇於南北郊。 九年，定郊社之禮，雖有三年喪，不廢。 十年秋，太祖感齋居陰雨，覽京房災異之說，謂分祭天地，情有未安，命作大祀殿於南郊。 是歲冬至，以殿工未成，乃合祀於奉天殿，而親制祝文，意謂人君事天地猶父母，不宜異處。 遂定每歲合祀於孟春，為永制。 十二年正月，始合祀於大祀殿，太祖親作《大祀文》並歌九章。 永樂十八年，京都大祀殿成，規制如南京。 南京舊郊壇，國有大事，則遣官告祭。
The Founding Emperor adopted this proposal and put it into practice. A Circular Mound was built on the sunny slope of Bell Mountain and a Square Mound on its shaded slope. In the third year wind, clouds, thunder, and rain were added to the Circular Mound sacrifices, and the spirits of mountains and rivers throughout the realm to the Square Mound. In the seventh year altars to the spirits of the realm were added at the southern and northern suburbs. In the ninth year the suburban and soil-altar rites were fixed so that even during the three-year mourning period they were not suspended. In the autumn of the tenth year, while fasting the Founding Emperor was troubled by unending rain, read Jing Fang's discourse on portents and calamities, felt uneasy about separate sacrifice to Heaven and Earth, and ordered the Grand Sacrifice Hall built at the southern suburb. That winter solstice, because the hall was not yet finished, the joint sacrifice was held in the Hall of Receiving Heaven; the Founding Emperor personally composed the prayer, holding that the ruler serves Heaven and Earth as a child serves parents and that they should not be worshipped apart. Thereupon it was fixed that each year the joint sacrifice would be held in the first month of spring as a permanent institution. In the first month of the twelfth year the joint sacrifice was first performed in the Grand Sacrifice Hall; the Founding Emperor personally composed the 《Grand Sacrifice Text》 and nine hymn chapters. In Yongle 18 the capital's Grand Sacrifice Hall was completed, on the same plan as Nanjing's. At Nanjing's old suburban altars, when the state faced great affairs, officials were dispatched to announce and sacrifice.
7
嘉靖九年，世宗既定《明倫大典》，益覃思製作之事，郊廟百神，咸欲斟酌古法，釐正舊章。 乃問大學士張璁：「《書》稱燔柴祭天，又曰『類於上帝』，《孝經》曰：『郊祀后稷以配天，宗祀文王於明堂以配上帝』，以形體主宰之異言也。 硃子謂，祭之於壇謂之天，祭之屋下謂之帝。 今大祀有殿，是屋下之祭帝耳，未見有祭天之禮也。 況上帝皇地祇合祭一處，亦非專祭上帝。」 璁言：「國初遵古禮，分祭天地，後又合祀。 說者謂大祀殿下壇上屋，屋即明堂，壇即圜丘，列聖相承，亦孔子從周之意。」 帝復諭璁：「二至分祀，萬代不易之禮。 今大祀殿擬周明堂或近矣，以為即圜丘，實無謂也。」 璁乃備述《周禮》及宋陳襄、蘇軾、劉安世、程頤所議分合異同以對。 且言祖制已定，無敢輕議。 帝銳欲定郊制，卜之奉先殿太祖前，不吉。 乃問大學士翟鑾，鑾具述因革以對。 復問禮部尚書李時，時請少需日月，博選儒臣，議復古制。 帝復卜之太祖，不吉，議且寢。
In Jiajing 9, after the Jiajing Emperor had settled the 《Great Compendium of Human Relations》, he turned his mind more deeply to institutional creation; for suburban altars and the hundred spirits he wished to weigh ancient methods and rectify old regulations. He then asked Grand Secretary Zhang Cong: "The 《Documents》 speaks of burning firewood to sacrifice to Heaven and also says 'to categorize [and sacrifice] to the Sovereign on High.' The 《Classic of Filial Piety》 says: 'In the suburbs sacrifice to Hou Ji to match Heaven; in the ancestral temple honor King Wen in the Bright Hall to match the Sovereign on High'—these distinguish Heaven as bodily form from Heaven as ruling lord. Zhu Xi said that sacrifice on an altar is called Heaven and sacrifice under a roof is called the Emperor. Today's Grand Sacrifice has a hall—that is sacrifice to the Emperor under a roof; no rite of sacrificing to Heaven is in evidence. Moreover August Heaven, Sovereign on High and the Imperial Sovereign Spirit of Earth are worshipped in one place—this is not exclusive worship of August Heaven, Sovereign on High. Cong replied: "At the founding of the realm the ancient rites were followed, with Heaven and Earth sacrificed separately; later joint sacrifice was resumed. Expositors say that beneath the Grand Sacrifice Hall is an altar and above it a roof—the roof is the Bright Hall and the altar the Circular Mound; successive sage emperors inherited this, in the spirit of Confucius's following Zhou. The Emperor again instructed Cong: "Separate sacrifice at the two solstices is ritual that must never change for ten thousand generations. To liken the Grand Sacrifice Hall to the Zhou Bright Hall may come close, but to treat it as the Circular Mound is truly absurd. Cong then set forth in full the arguments on separate and joint sacrifice in the 《Rites of Zhou》 and among the Song scholars Chen Xiang, Su Shi, Liu Anshi, and Cheng Yi. He added that the ancestral institution was already settled and none dared debate it lightly. The Emperor, keen to fix the suburban ritual system, divined before the Founding Emperor in the Hall of the First Ancestors—with an inauspicious result. He then asked Grand Secretary Zhai Luan, who fully set forth the history of reforms and changes. He again asked Minister of Rites Li Shi, who requested a few months' delay to select broadly among Confucian officials and discuss restoring the ancient system. The Emperor again divined before the Founding Emperor—with an inauspicious result, and the discussion was suspended for the time being.
8
會給事中夏言請舉親蠶禮。 帝以古者天子親耕南郊，皇后親蠶北郊，適與所議郊祀相表裏，因令璁諭言陳郊議。 言乃上疏言：「國家合祀天地，及太祖、太宗之並配，諸壇之從祀，舉行不於長至而於孟春，俱不應古典。 宜令羣臣博考《詩》、《書》、《禮經》所載郊祀之文，及漢、宋諸儒匡衡、劉安世、硃熹等之定論，以及太祖國初分祀之舊制，陛下稱制而裁定之。 此中興大業也。」 禮科給事中王汝梅等詆言說非是，帝切責之。 乃敕禮部令羣臣各陳所見。 且言：「汝梅等舉《召誥》中郊用二牛，謂明言合祭天地。 夫用二牛者，一帝一配位，非天地各一牛也。 又或謂天地合祀，乃人子事父母之道，擬之夫婦同牢。 此等言論，褻慢已甚。 又或謂郊為祀天，社稷為祭地。 古無北郊，夫社乃祭五土之祇，猶言五方帝耳，非皇地祇也。 社之名不同，自天子以下，皆得隨所在而祭之。 故《禮》有『親地』之說，非謂祭社即方澤祭地也。」 璁因錄上《郊祀考議》一冊。
At this time Supervising Secretary Xia Yan requested that the personal silkworm-rearing ritual be performed. The Emperor noted that in antiquity the Son of Heaven personally ploughed in the southern suburb and the empress personally raised silkworms in the northern suburb—this paired naturally with the debate on suburban sacrifice—and he had Cong instruct Yan to present his views on suburban ritual. Yan submitted a memorial stating: "The state's joint sacrifice to Heaven and Earth, the joint accompaniment of the Founding and Taizong Emperors, and the attendant sacrifices at the various altars, held not at the winter solstice but in the first month of spring—all fail to accord with classical antiquity. Your ministers should be commanded to study broadly the texts on suburban sacrifice in the 《Odes》, 《Documents》, and ritual classics, the settled opinions of Han and Song scholars such as Kuang Heng, Liu Anshi, and Zhu Xi, and the Founding Emperor's original separate-sacrifice system at the founding of the realm—whereupon Your Majesty may decide by your own authority. This would be a great enterprise of restoration. Wang Rumei of the Rites Section and other supervising secretaries attacked Yan's views as wrong; the Emperor sharply rebuked them. He then ordered the Ministry of Rites to have all officials state their views. And he said: "Rumei and others cite the two oxen used in the suburban sacrifice in the 《Announcement of Duke Shao》, taking this as clear proof of joint sacrifice to Heaven and Earth. Where two oxen are used, one is for the Emperor and one for the matched seat—it is not one ox each for Heaven and Earth. Others say joint sacrifice to Heaven and Earth follows the way of a child serving parents, likening it to husband and wife sharing one wedding meal. Such talk is grossly irreverent. Others say the suburban rite worships Heaven and the altars of soil worship Earth. In antiquity there was no northern suburb; the god of soil sacrifices to the spirit of the five soils—it is like the Five Directional Emperors, not the Imperial Sovereign Spirit of Earth. The name of the god of soil differs; from the Son of Heaven downward, all may sacrifice according to where they dwell. Therefore the 《Rites》 speaks of 'personal sacrifice to Earth'—this does not mean that sacrificing to the god of soil is the Square Mound sacrifice to Earth. Cong thereupon recorded and submitted a volume of 《Studies on Suburban Sacrifice》.
9
時詹事霍韜深非郊議，且言分祀之說，惟見《周禮》，莽賊偽書，不足引據，於是言復上疏言：
At this time Grand Mentor Huo Tao strongly opposed the suburban debate and held that the doctrine of separate sacrifice appears only in the 《Rites of Zhou》, a forged book of the rebel Wang Mang, insufficient for citation—whereupon Yan again submitted a memorial stating:
10
《周禮》一書，於祭祀為詳。 《大宗伯》以祀天神，則有禋祀、實柴、槱燎之禮，以祀地祇，則有血祭、薶沈、趯辜之禮。 《大司樂》冬至日，地上圜丘之制，則曰禮天神，夏至日，澤中方丘之制，則曰禮地祇。 天地分祀，從來久矣。 故宋儒葉時之言曰：「郊丘分合之說，當以《周禮》為定。」 今議者既以大社為祭地，則南郊自不當祭皇地祇，何又以分祭為不可也？ 合祭之說，實自莽始，漢之前皆主分祭，而漢之後亦間有之。 宋元豐一議，元祐再議，紹聖三議，皆主合祭，而卒不可移者，以郊賚之費，每傾府藏，故省約安簡便耳，亦未嘗以分祭為禮也。 今之議者，往往以太祖之制為嫌為懼。 然知合祭乃太祖之定制，為不可改，而不知分祭固太祖之初制，為可復。 知《大祀文》乃太祖之明訓，為不可背，而不知《存心錄》固太祖之著典，為可遵。 且皆太祖之制也，從其禮之是者而已。 敬天法祖，無二道也。 《周禮》一書，硃子以為周公輔導成王，垂法後世，用意最深切，何可誣以莽之偽為耶？ 且合祭以後配地，實自莽始。 莽既偽為是書，何不削去圜丘、方丘之制，天神地祇之祭，而自為一說耶？
The 《Rites of Zhou》 is detailed on sacrifice. The 《Chief Sacrifices Officer》 for worshipping the spirit of Heaven prescribes smoke-offering, solid firewood, and bundle-burning; for worshipping the spirit of Earth it prescribes blood sacrifice, burial immersion, and dismembered offering. The 《Grand Music Master》 on the winter solstice prescribes the Circular Mound above ground and says 'honor the spirit of Heaven'; on the summer solstice prescribes the Square Mound in the marsh and says 'honor the spirit of Earth.' Heaven and Earth have been worshipped separately from of old. Therefore the Song scholar Ye Shi said: "On whether suburban and mound sacrifices should be separate or joint, the 《Rites of Zhou》 should be definitive. If debaters already take the great god of soil as sacrifice to Earth, then the southern suburb naturally ought not worship the Imperial Sovereign Spirit of Earth—why then do they say separate sacrifice is impossible? The doctrine of joint sacrifice in fact began with Wang Mang; before Han all upheld separate sacrifice, and after Han there were occasional cases as well. The first debate in Yuanfeng, the second in Yuanyou, the third in Shaosheng—all upheld joint sacrifice, yet in the end it could not be changed because the gifts at suburban sacrifice depleted the treasury each time; it was merely economy and convenience, and they never took separate sacrifice as the proper ritual. Those who debate now often shrink from challenging the Founding Emperor's institution. They know that joint sacrifice was the Founding Emperor's settled custom and cannot be changed, but do not know that separate sacrifice was his original institution and can be restored. They know the 《Grand Sacrifice Text》 was the Founding Emperor's clear instruction and cannot be violated, but do not know that the 《Record of Preserving the Heart》 is his authored code and can be followed. Both are the Founding Emperor's institutions—one need only follow whichever ritual is correct. Revering Heaven and honoring ancestors are not two paths. The 《Rites of Zhou》—Zhu Xi held that the Duke of Zhou in guiding King Cheng left laws for later generations with the deepest intent—how can it be slandered as Wang Mang's forgery? Moreover joint sacrifice with Queen Earth as accompaniment in fact began with Wang Mang. If Wang Mang forged this book, why did he not excise the regulations for the Circular Mound and Square Mound and sacrifice to the spirits of Heaven and Earth, and compose a doctrine of his own?
11
於是禮部集上羣臣所議郊禮，奏曰：「主分祭者，都御史汪鋐等八十二人，主分祭而以慎重成憲及時未可為言者，大學士張璁等八十四人，主分祭而以山川壇為方丘者，尚書李瓚等二十六人，主合祭而不以分祭為非者，尚書方獻夫等二百六人，無可否者，英國公張侖等一百九十八人。 臣等祗奉敕諭，折衷眾論。 分祀之義，合於古禮，但壇壝一建，工役浩繁。 《禮》，屋祭曰帝，夫既稱昊天上帝，則當屋祭。 宜仍於大祀殿專祀上帝，改山川壇為地壇，以專祀皇地祇。 既無創建之勞，行禮亦便。」 帝復諭當遵皇祖舊制，露祭於壇，分南北郊，以二至日行事。 言乃奏曰：「南郊合祀，循襲已久，硃子所謂千五六百年無人整理。 而陛下獨破千古之謬，一理舉行，誠可謂建諸天地而不悖者也。」
Thereupon the Ministry of Rites collected officials' views on suburban ritual and memorialized: "Those who uphold separate sacrifice: Censor-in-Chief Wang Wo and eighty-two others; those who uphold separate sacrifice but say the completed statutes should be respected and the time is not yet ripe: Grand Secretary Zhang Cong and eighty-four others; those who uphold separate sacrifice but take the Mountains-and-Rivers Altar as the Square Mound: Minister Li Zan and twenty-six others; those who uphold joint sacrifice without deeming separate sacrifice wrong: Minister Fang Xianfu and two hundred six others; those who expressed no opinion: Duke of Ying Zhang Lun and one hundred ninety-eight others. We, your ministers, reverently received Your Majesty's command and weighed the multitude of opinions. The principle of separate sacrifice conforms to ancient ritual, but once the altars are built the labor is immense. The 《Rites》 says sacrifice under a roof is called the Emperor—since Heaven is called August Heaven, Sovereign on High, it ought to be worshipped under a roof. It is fitting to continue exclusive worship of the Sovereign on High in the Grand Sacrifice Hall and to convert the Mountains-and-Rivers Altar into an Earth Altar for exclusive worship of the Imperial Sovereign Spirit of Earth. This would avoid new construction and make the rites easier to perform. The Emperor again instructed that the imperial ancestor's old system should be followed: open-air sacrifice on the altar, separate southern and northern suburbs, and performance on the two solstice days. Yan then memorialized: "Joint sacrifice at the southern suburb has been followed so long that, as Zhu Xi said, for fifteen or sixteen hundred years no one has set it right. Yet Your Majesty alone has broken the error of a thousand ages and carried out the single correct principle—truly this may be called establishing rites between Heaven and Earth without contradiction."
12
已而命戶、禮、工三部偕言等詣南郊相擇。 南天門外有自然之丘，咸謂舊丘地位偏東，不宜襲用。 禮臣欲於具服殿少南為圜丘。 言復奏曰：「圜丘祀天，宜即高敞，以展對越之敬。 大祀殿享帝，宜即清閟，以盡昭事之誠。 二祭時義不同，則壇殿相去，亦宜有所區別。 乞於具服殿稍南為大祀殿，而圜丘更移於前，體勢峻極，可與大祀殿等。」 制曰：「可」。 於是作圜丘，是年十月工成。 明年夏，北郊及東、西郊，亦以次告成，而分祀之制遂定。 萬曆三年，大學士張居正等輯《郊祀新舊圖考》進呈。 舊禮者，太祖所定。 新禮者，世宗所定也。
Shortly afterward he ordered the Ministries of Revenue, Rites, and Works, together with Yan and others, to go to the southern suburb to select a site. Outside the Southern Heavenly Gate there was a natural mound; all agreed the old mound lay too far east and should not be reused. The ritual officials wished to place the Circular Mound slightly south of the Robing Hall. Yan again memorialized: "The Circular Mound worships Heaven and ought to stand lofty and open, to display the reverence of facing and responding. The Grand Sacrifice Hall honors the Emperor and ought to be secluded and quiet, to fulfill fully the sincerity of bright service. The two sacrifices differ in seasonal meaning; the distance between altar and hall ought therefore to be distinguished as well. I beg that the Grand Sacrifice Hall be placed slightly south of the Robing Hall and the Circular Mound moved further forward, its form towering and lofty, equal to the Grand Sacrifice Hall. An edict said: "Approved." Thereupon the Circular Mound was built; in the tenth month of that year the work was completed. The next summer the northern suburb and the eastern and western suburbs were also completed in turn, and the system of separate sacrifice was thus fixed. In Wanli 3 Grand Secretary Zhang Juzheng and others compiled the 《Illustrated Study of Old and New Suburban Sacrifices》 and presented it. The old ritual was that fixed by the Founding Emperor. The new ritual was that fixed by the Jiajing Emperor.
13
○郊祀配位
Matched Seats at Suburban Sacrifices
14
洪武元年，始有事於南郊。 有司議配祀。 太祖謙讓不許，親為文告太廟曰：「歷代有天下者，皆以祖配天。 臣獨不敢者，以臣功業有未就，政治有闕失。 去年上天垂戒，有聲東南，雷火焚舟擊殿吻，早暮兢惕，恐無以承上帝好生之德，故不敢輒奉以配。 惟祖神與天通，上帝有問，願以臣所行奏帝前，善惡無隱。 候南郊竣事，臣率百司恭詣廟廷，告成大禮，以共用上帝之錫福。」 明年夏至，將祀方丘，羣臣復請。 乃奉皇考仁祖淳皇帝配天於圜丘。 明年祀方丘，亦如之。 建文元年，改奉太祖配。 洪熙改元，敕曰：「太祖受命上天，肇興皇業。 太宗中興宗社，再奠寰區。 聖德神功，咸配天地。 《易》曰，『殷薦上帝，以配祖考』。 朕崇敬祖考，永惟一心。 正月十五日，大祀天地神祇，奉皇祖、皇考以配。」 遂於郊祀前告太廟及几筵，請太祖、太宗並配。
In Hongwu 1 sacrifice at the southern suburb was first performed. The responsible officials discussed matched sacrifice. The Founding Emperor declined in humility and would not permit it; he personally composed a text announcing to the Grand Temple: "Throughout the ages those who possessed the realm have all matched an ancestor with Heaven. Your servant alone dares not, because your servant's achievements are not yet complete and governance has shortcomings. Last year Heaven sent down a warning: a sound in the southeast, thunder and fire burning boats and striking the hall's ridge ornaments; morning and evening I was vigilant in fear, lest I be unable to receive August Heaven's virtue of cherishing life—therefore I dare not rashly offer myself as match. Only the ancestral spirit communicates with Heaven; if August Heaven has questions, I wish that what your servant has done be reported before the Emperor, good and evil without concealment. When the southern suburban rites are concluded, your servant will lead the hundred offices in reverent attendance at the temple court to announce the completion of the great ritual, that together we may share August Heaven's bestowed blessings. The next year at the summer solstice, when the Square Mound was to be worshipped, the officials again requested. Thereupon the deceased father, the Pure Emperor Renzu, was offered as match with Heaven at the Circular Mound. The next year at worship at the Square Mound, it was likewise. In Jianwen 1 sacrifice was changed to match the Founding Emperor. At the change of reign to Hongxi, an edict said: "The Founding Emperor received mandate from Heaven and inaugurated the imperial enterprise. The Taizong Emperor revived the altars of state and again settled the realm. Their sagely virtue and divine achievement both match Heaven and Earth. The 《Changes》 says: 'The Yin offer sacrifice to August Heaven, matching the ancestral fathers.' We revere and honor our ancestral fathers with undivided heart forever. On the fifteenth day of the first month, at the Grand Sacrifice to the spirits of Heaven and Earth, we offer the imperial grandfather and imperial father as match. Thereupon before the suburban sacrifice he announced to the Grand Temple and spirit tablets, requesting that the Founding and Taizong Emperors be jointly matched.
15
嘉靖九年，給事中夏言上疏言：「太祖、太宗並配，父子同列，稽之經旨，未能無疑。 臣謂周人郊祀后稷以配天，太祖足當之。 宗祀文王於明堂以配上帝，太宗足當之。」 禮臣集議，以為二祖配享，百有餘年，不宜一旦輕改。 帝降敕諭，欲於二至日奉太祖配南、北郊，歲首奉太宗配上帝於大祀殿。 於是大學士張璁、翟鑾等言，二祖分配，於義未協，且錄仁宗年撰敕諭並告廟文以進。 帝復命集議於東閣，皆以為：「太廟之祀，列聖昭穆相向，無嫌並列。 況太祖、太宗，功德並隆，圜丘、大祀殿所祀，均之為天，則配天之祖，不宜闕一。 臣等竊議南、北郊及大祀殿，每祭皆宜二祖並配。」 帝終以並配非禮，諭閣臣講求。 璁等言：「《禮》曰：『有其舉之，莫敢廢也。』 凡祭盡然，況祖宗配享大典？ 且古者郊與明堂異地，故可分配。 今圜丘、大祀殿同兆南郊，冬至禮行於報而太宗不與，孟春禮行於祈而太祖不與，心實有所不安。」 帝復報曰：「萬物本乎天，人本乎祖。 天惟一天，祖亦惟一祖。 故大報天之祀，止當以高皇帝配。 文皇帝功德，豈不可配天？ 但開天立極，本高皇帝肇之耳。 如周之王業，武王實成之，而配天止以后稷，配上帝止以文王，當時未聞爭辨功德也。」 因命寢其議。 已而夏言復疏言：「虞、夏、殷、周之郊，惟配一祖。 後儒穿鑿，分郊丘為二，及誤解《大易》配考、《孝經》嚴父之義。 以致唐、宋變古，乃有二祖並侑，三帝並配之事。 望斷自宸衷，依前敕旨。」 帝報曰：「禮臣前引太廟不嫌一堂。 夫祀帝與享先不同，此說無當。」 仍命申議。 於是禮臣復上議：「南北郊雖曰祖制，實今日新創。 請如聖諭，俱奉太祖獨配。 至大祀殿則太祖所創，今乃不得侑享於中，恐太宗未安，宜仍奉二祖並配。」 遂依擬行之。
In Jiajing 9 Supervising Secretary Xia Yan submitted a memorial stating: "The Founding and Taizong Emperors jointly matched, father and son in the same row—examined against the classics' intent, doubt cannot be avoided. Your servant holds that the Zhou people sacrificed to Hou Ji in the suburbs to match Heaven—the Founding Emperor fully suffices for this. In the ancestral temple they honored King Wen in the Bright Hall to match the Sovereign on High—the Taizong Emperor fully suffices for this. The ritual officials assembled in discussion and held that the two ancestors had been matched in enjoyment for more than a hundred years and ought not be lightly changed at once. The Emperor issued an edict of instruction, wishing on the two solstice days to offer the Founding Emperor as match at the southern and northern suburbs, and at the year's beginning to offer the Taizong Emperor as match with the Sovereign on High in the Grand Sacrifice Hall. Thereupon Grand Secretaries Zhang Cong and Zhai Luan and others said that allocating the two ancestors was not in accord with principle, and they recorded and submitted the edict of instruction and temple announcement composed in the Renzong era. The Emperor again ordered discussion assembled in the Eastern Pavilion; all held: "In sacrifice at the Grand Temple the sage emperors face one another in zhao and mu order—there is no objection to placing them side by side. Moreover the Founding and Taizong Emperors' merit and virtue are equally lofty; what the Circular Mound and Grand Sacrifice Hall worship are equally Heaven—then the ancestors who match Heaven ought not lack one. We your ministers venture to discuss that at the southern and northern suburbs and the Grand Sacrifice Hall, at each sacrifice both ancestors ought to be jointly matched. The Emperor ultimately held that joint matching was not ritual and instructed the Grand Secretariat members to investigate. Cong and others said: "The 《Rites》 says: 'Where there is an established practice, none dares abolish it. This applies to all sacrifices—how much more to the great ceremony of matching ancestors in enjoyment? Moreover in antiquity the suburb and Bright Hall were in different places, therefore allocation was possible. Now the Circular Mound and Grand Sacrifice Hall share the southern suburban site; at the winter solstice the ritual of reporting is performed yet the Taizong Emperor is not included, and in the first month of spring the ritual of prayer is performed yet the Founding Emperor is not included—the heart truly feels uneasy. The Emperor again replied: "The ten thousand things root in Heaven; humanity roots in ancestors. Heaven is only one Heaven; ancestors are also only one ancestor. Therefore at the great sacrifice reporting to Heaven, only the High Emperor ought to be matched. The Wén Emperor's merit and virtue—how could he not match Heaven? But opening Heaven and establishing the pole was fundamentally begun by the High Emperor alone. As with the Zhou royal enterprise, King Wu truly completed it, yet matching Heaven was only with Hou Ji and matching the Sovereign on High only with King Wen—at the time no dispute over merit was heard. He therefore ordered the discussion suspended. Shortly afterward Xia Yan again submitted a memorial stating: "In the suburban sacrifices of Yu, Xia, Yin, and Zhou, only one ancestor was matched. Later Confucians forced interpretations, splitting suburban and mound sacrifice into two, and misreading the meaning of matching the father in the 《Great Changes》 and honoring the father in the 《Classic of Filial Piety》. This led Tang and Song to alter antiquity, producing the affairs of two ancestors jointly accompanied and three emperors jointly matched. I hope Your Majesty will decide from the imperial heart and follow the previous edict of instruction. The Emperor replied: "The ritual officials previously cited that the Grand Temple does not object to one hall. Sacrifice to the Emperor and enjoyment of ancestors differ—this argument is inapplicable. He still ordered further discussion. Thereupon the ritual officials again submitted discussion: "Although the southern and northern suburbs are called the ancestral institution, they are in fact newly created today. We request that as in the sage instruction, the Founding Emperor alone be offered as match at both. As for the Grand Sacrifice Hall, it was created by the Founding Emperor; now he cannot be accompanied in enjoyment within it—we fear the Taizong Emperor would be unsettled; it is fitting still to offer both ancestors jointly matched. Thereupon it was carried out as proposed.
16
○郊祀儀注
Regulations for Suburban Sacrifices
17
洪武元年冬至，祀昊天上帝於圜丘。 先期，皇帝散齋四日，致齋三日。 前祀二日，皇帝服通天冠、絳紗袍省牲器。 次日，有司陳設。 祭之日，清晨車駕至大次，太常卿奏中嚴，皇帝服袞冕。 奏外辦，皇帝入就位，贊禮唱迎神。 協律郎舉麾奏《中和之曲》。 贊禮唱燔柴，郊社令升煙，燔全犢於燎壇。 贊禮唱請行禮，太常卿奏有司謹具，請行事。 皇帝再拜，皇太子及在位官皆再拜。 贊禮唱奠玉帛，皇帝詣盥洗位。 太常卿贊曰：「前期齋戒，今辰奉祭，加其清潔，以對神明。」 皇帝搢圭，盥手，帨手。 出圭，升壇。 太常卿贊曰：「神明在上，整肅威儀。」 升自午陛。 協律郎舉麾奏《凝和之曲》。 皇帝詣昊天上帝神位前跪，搢圭，三上香，奠玉帛，出圭，再拜復位。 贊禮唱進俎，協律郎舉麾奏《凝和之曲》。 皇帝詣神位前，搢圭奠俎，出圭，復位。 贊禮唱行初獻禮。 皇帝詣爵洗位，搢圭，滌爵，拭爵，以爵授執事者，出圭。 詣酒尊年，搢圭，執爵，受泛齊，以爵授執事者，出圭。 協律郎舉麾奏《壽和之曲》、《武功之舞》。 皇帝詣神位前跪，搢圭，上香，祭酒，奠爵，出圭。 讀祝官捧祝跪讀訖，皇帝俯伏，興，再拜，復位。 亞獻，酌醴齊，樂奏《豫和之曲》、《文德之舞》。 終獻，酌盎齊，樂奏《熙和之曲》、《文德之舞》。 儀並同初獻，但不用祝。 贊禮唱飲福受胙，皇帝升壇，至飲福位，再拜，跪，搢圭。 奉爵官酌福酒跪進，太常卿贊曰：「惟此酒餚，神之所與，賜以福慶，億兆同沾。」 皇帝受爵，祭酒，飲福酒，以爵置於坫。 奉胙官奉胙跪進，皇帝受胙，以授執事者，出圭，俯伏，興，再拜，復位。 皇太子以下在位官皆再拜。 贊禮唱徹豆，協律郎舉麾奏《雍和之曲》，掌祭官徹豆。 贊禮唱送神，協律郎舉麾奏《安和之曲》。 皇帝再拜，皇太子以下在位官皆再拜。 贊禮唱讀祝官奉祝，奉幣官奉幣，掌祭官取饌及爵酒，各詣燎所。 唱望燎，皇帝至望燎位。 半燎，太常卿奏禮畢，皇帝還大次，解嚴。
At the winter solstice of Hongwu 1, August Heaven, Sovereign on High was worshipped at the Circular Mound. Beforehand, the Emperor observed dispersed fasting for four days and concentrated fasting for three days. Two days before the sacrifice, the Emperor wore the Tongtian cap and crimson gauze robe to inspect the victims and vessels. The next day, the responsible officials arranged the offerings. On the day of sacrifice, at dawn the imperial carriage arrived at the great tent; the Minister of Ceremonies reported mid-strictness, and the Emperor donned the dragon robe and cap. He reported outer readiness; the Emperor entered and took his place; the ritual intoner chanted welcoming the spirits. The pitch-regulating officer raised the baton and performed the 《Harmonious Equilibrium》 suite. The ritual intoner chanted burning firewood; the suburban and soil-altar commissioner raised smoke and burned a whole calf on the blaze altar. The ritual intoner chanted requesting performance of the ritual; the Minister of Ceremonies reported that the officials had reverently prepared everything and requested commencement. The Emperor bowed twice; the Crown Prince and all officials in attendance likewise bowed twice. The ritual intoner chanted presenting jade and silks; the Emperor proceeded to the hand-washing place. The Minister of Ceremonies intoned: "Having fasted beforehand, at this hour we perform sacrifice—increase your purity to face the spirits. The Emperor inserted the scepter, washed his hands, and dried his hands. He withdrew the scepter and ascended the altar. The Minister of Ceremonies intoned: "The spirits are above—compose your dignified bearing. He ascended by the noon stair. The pitch-regulating officer raised the baton and performed the 《Concentrated Harmony》 suite. The Emperor proceeded before the spirit seat of August Heaven, Sovereign on High, knelt, inserted the scepter, offered incense three times, presented jade and silks, withdrew the scepter, bowed twice, and returned to his place. The ritual intoner chanted presenting the meat trays; the pitch-regulating officer raised the baton and performed the 《Concentrated Harmony》 suite. The Emperor proceeded before the spirit seat, inserted the scepter and presented the meat tray, withdrew the scepter, and returned to his place. The ritual intoner chanted performing the first offering ritual. The Emperor proceeded to the cup-washing place, inserted the scepter, rinsed the cup, wiped the cup, handed the cup to the attendant, and withdrew the scepter. He proceeded to the wine vessel, inserted the scepter, took the cup, received the first-fermented wine, handed the cup to the attendant, and withdrew the scepter. The pitch-regulating officer raised the baton and performed the 《Longevity and Harmony》 suite and the 《Martial Merit》 dance. The Emperor proceeded before the spirit seat, knelt, inserted the scepter, offered incense, poured the libation, presented the cup, and withdrew the scepter. The prayer-reading officer held the prayer, knelt, and finished reading; the Emperor prostrated himself, rose, bowed twice, and returned to his place. At the second offering, the second-fermented wine was poured; music performed the 《Abundant Harmony》 suite and the 《Civil Virtue》 dance. At the final offering, the clear-fermented wine was poured; music performed the 《Radiant Harmony》 suite and the 《Civil Virtue》 dance. The ritual was the same as the first offering, but without the prayer. The ritual intoner chanted drinking the blessing and receiving the sacrificial meat; the Emperor ascended the altar, reached the blessing-drinking place, bowed twice, knelt, and inserted the scepter. The cup-bearing officer poured the blessing wine, knelt, and presented it; the Minister of Ceremonies intoned: "Only this wine and viands are what the spirits bestow, granting blessing and felicity that the hundred millions may all share." The Emperor received the cup, poured the libation, drank the blessing wine, and placed the cup on the offering stand. The sacrificial-meat officer presented the sacrificial meat, knelt, and advanced it; the Emperor received the meat, handed it to the attendant, withdrew the scepter, prostrated himself, rose, bowed twice, and returned to his place. From the Crown Prince down, all officials in attendance bowed twice. The ritual intoner chanted withdrawing the beans; the pitch-regulating officer raised the baton and performed the 《Harmonious Tranquility》 suite; the sacrifice officers withdrew the beans. The ritual intoner chanted escorting the spirits; the pitch-regulating officer raised the baton and performed the 《Peaceful Harmony》 suite. The Emperor bowed twice; from the Crown Prince down, all officials in attendance bowed twice. The ritual intoner chanted; the prayer-reading officer bore the prayer, the silk-offering officer bore the silks, and the sacrifice officers took the viands and cup-wine, each proceeding to the blaze site. They chanted gazing at the blaze; the Emperor reached the blaze-gazing place. When the blaze was half consumed, the Minister of Ceremonies reported the rite complete; the Emperor returned to the great tent and the strict guard was dismissed.
18
二年夏至，祀皇地祇於方丘，其儀並同。 惟迎神後瘞毛血，祭畢，奉牲帛祝饌而埋之，與郊天異。 其冬，奉仁祖配天於南郊，儀同元年。 其奠玉帛、進俎、三獻，皆先詣上帝前，次詣仁祖神位前，行禮亦如之，惟不用玉。 四年定，先祭六日，百官沐浴宿官署。 翼日，朝服詣奉天殿丹墀，受誓戒。 丞相以祀期遍告百神，後詣各祠廟行香三日。 次日，駕詣仁祖廟，告請配享。 禮畢，還齋宮。 七年，去中嚴、外辦及贊唱上香之縟節，定十二拜禮。 十年，改合祀之制，奠玉帛、進俎、三獻，俱先詣上帝神位前，次皇地祇，次仁祖，餘悉仍舊儀。
At the summer solstice of the second year, the Imperial Sovereign Spirit of Earth was worshipped at the Square Mound; the ritual was otherwise the same. Only after welcoming the spirits were the hair and blood buried; when the sacrifice was complete, the victims, silks, prayer, and viands were taken and buried—this differed from suburban sacrifice to Heaven. That winter, Founder Renzu was offered as match with Heaven at the southern suburb; the ritual was the same as the first year. For presenting jade and silks, advancing the trays, and the three offerings, all first proceeded before the Sovereign on High, then before Founder Renzu's spirit seat, performing the rites likewise—only jade was not used. In the fourth year it was fixed: six days before the sacrifice, all officials bathed and lodged in their yamens. The next day, in court dress they proceeded to the red steps of the Hall of Imperial Supremacy and received the oath of abstinence. The chief minister announced the sacrificial date throughout to the hundred spirits; afterward he proceeded to each shrine and temple to offer incense for three days. The next day, the imperial carriage proceeded to Founder Renzu's temple to announce and request joint enjoyment. When the rite was complete, he returned to the fasting palace. In the seventh year, the cumbersome observances of mid-strictness, outer readiness, and intoned incense offering were removed, and the twelve-bow ritual was fixed. In the tenth year, the system of joint sacrifice was changed: presenting jade and silks, advancing the trays, and the three offerings all first proceeded before the Sovereign on High's spirit seat, then the Imperial Sovereign Spirit of Earth, then Founder Renzu; the rest followed the former ritual.
19
嘉靖八年，罷各廟焚香禮。 九年，復分祀之制，禮部上大祀圓丘儀註：前期十日，太常寺題請視牲。 次請命大臣三員看牲，四員分獻。 前期五日，錦衣衛備隨朝駕，帝詣犧牲所視牲。 其前一日，常服告於廟。 前期四日，禦奉天殿，太常寺進銅人如常儀。 太常博士請太祖祝版於文華殿，候帝親填御名捧出。 前期三日，帝具祭服，以脯醢酒果詣太廟，請太祖配。 帝還易服，禦奉天殿，百官朝服受誓戒。 前期二日，太常光祿卿奏省牲，帝至奉天殿親填祝版。 前期一日免朝，錦衣衛備法駕，設版輿於奉天門。 常服告廟，乘輿詣南郊，由西天門入，至昭亨門外降輿。 禮部太常官導由左門入，至內壝。 太常卿導至圜丘，恭視壇位，次至神庫視籩豆，至神廚視牲畢，仍由左門出，升輿，至齋宮。 分獻陪祀官叩首，禮部太常官詣皇穹宇，請皇天上帝神版、太祖神主、從祀神牌，奉安壇座。 祭之日，三鼓，帝自齋宮乘輿至外壝神路之西，降輿至神路東大次。 禮部、太常寺捧神位官復命訖，退。 百官分列神路東西以候。 帝具祭服出，導引官導由左靈星門入內。 贊對引官導行至內壝，典儀唱樂舞生就位，執事官各司其事。 帝至禦拜位，自燔柴、迎神至禮畢，其儀悉如舊。 至大次易服，禮部太常官奉神位安於皇穹宇。 還齋宮，少憩。 駕還，詣廟參拜畢。 回宮。 詔如擬。
In Jiajing 8 the incense-offering rites at the various temples were abolished. In the ninth year, the system of separate sacrifices was restored; the Ministry of Rites submitted regulations for the great sacrifice at the Circular Mound: ten days beforehand, the Court of Imperial Sacrifices memorialized requesting inspection of the victims. Next they requested that three grand ministers inspect the victims and four ministers perform distributed offerings. Five days beforehand, the Embroidered-Uniform Guard prepared the escort for the imperial progress; the Emperor proceeded to the victim pens to inspect the victims. The day before, in ordinary dress he announced at the temple. Four days beforehand, he proceeded to the Hall of Imperial Supremacy; the Court of Imperial Sacrifices presented the bronze figure according to the usual ritual. A doctor of the Court of Imperial Sacrifices requested the Grand Ancestor's prayer tablet from the Wenhua Hall, awaiting the Emperor's personally filling in the imperial name and bearing it out. Three days beforehand, the Emperor donned sacrificial robes and, with dried meat, sauces, wine, and fruit, proceeded to the Grand Temple to request the Grand Ancestor as match. The Emperor returned, changed robes, proceeded to the Hall of Imperial Supremacy, and all officials in court dress received the oath of abstinence. Two days beforehand, the Ministers of Ceremonies and of the Imperial Household reported inspecting the victims; the Emperor proceeded to the Hall of Imperial Supremacy and personally filled in the prayer tablet. One day beforehand court was excused; the Embroidered-Uniform Guard prepared the imperial equipage and set out the tablet palanquin at the Gate of Imperial Supremacy. In ordinary dress he announced at the temple, mounted the palanquin, and proceeded to the southern suburb; entering by the Western Heavenly Gate, he descended from the palanquin outside the Gate of Manifest Blessing. Officials of the Ministry of Rites and the Court of Imperial Sacrifices guided him in by the left gate to the inner enclosure. The Minister of Ceremonies guided him to the Circular Mound and reverently inspected the altar site; next to the spirit storehouse to inspect the platters and beans; then to the spirit kitchen to inspect the victims; when complete, he went out by the left gate, mounted the palanquin, and reached the fasting palace. The distributed-offering and attendant-sacrifice officials kowtowed; officials of the Ministry of Rites and the Court of Imperial Sacrifices proceeded to the August Vault Shrine, requested the spirit tablets of August Heaven, Sovereign on High, the Grand Ancestor's spirit seat, and the attendant-sacrifice spirit placards, and reverently installed them on the altar seats. On the day of sacrifice, at the third drumbeat the Emperor mounted the palanquin from the fasting palace to the west of the spirit road in the outer enclosure, descended, and reached the great tent east of the spirit road. The officials of the Ministry of Rites and the Court of Imperial Sacrifices who bore the spirit seats reported completion and withdrew. All officials lined up east and west along the spirit road to await. The Emperor donned sacrificial robes and came forth; guiding officers led him in by the left Gate of the Spirit Star. The intoning and guiding officers led the procession to the inner enclosure; the master of ceremonies chanted that the music and dance performers take their places, and the attendant officers each performed his duty. The Emperor reached the imperial bowing place; from burning firewood and welcoming the spirits until the rite was complete, the ritual was entirely as before. Reaching the great tent he changed robes; officials of the Ministry of Rites and the Court of Imperial Sacrifices bore the spirit seats and installed them in the August Vault Shrine. He returned to the fasting palace and rested briefly. The imperial progress returned; he proceeded to the temple to pay respects, and when complete, He returned to the palace. An edict approved the proposal.
20
明年，定方澤儀：先期一日，太常卿請太祖配位，奉安皇祇室。 至期，禮部太常官同請皇地祇神版、太祖神主、從祀神牌，奉安壇座。 祀畢，太常奉神版、神牌安皇祇室，奉神主還廟寢。 餘皆如圜丘儀。
The next year, regulations for the Square Mound sacrifice were fixed: one day beforehand, the Minister of Ceremonies requested the Grand Ancestor's matching seat and reverently installed it in the Chamber of the Imperial Earth Spirit. When the day arrived, officials of the Ministry of Rites and the Court of Imperial Sacrifices together requested the spirit tablet of the Imperial Sovereign Spirit of Earth, the Grand Ancestor's spirit seat, and the attendant-sacrifice spirit placards, and reverently installed them on the altar seats. When the sacrifice was complete, the Court of Imperial Sacrifices bore the spirit tablets and placards back to the Chamber of the Imperial Earth Spirit and bore the spirit seat back to the temple dormitory. The rest all followed the Circular Mound ritual.
21
是年十月，帝將郊祀，諭禮部尚書夏言欲親行奉安禮。 言乃擬儀注以聞：先期擇捧主執事官十一員，分獻配殿大臣二員，撰祝文，備脯醢、酒果、制帛、香燭。 前一日行告廟禮，設神輿香案於奉天殿，神案二於泰神殿，神案二於東西配殿，香案一于丹墀正中，設大次於圜丘左門外。 是日質明，帝常服詣奉天殿，行一拜三叩頭禮。 執事官先後捧昊天上帝、太祖高皇帝及從祀神主，各奉安輿中，至圜丘泰神殿門外。 帝乘輅至昭亨門，禮官導至泰神殿丹墀。 執事官就神輿捧神主升石座，奉安於龕中。 帝乃詣香案前，行三獻禮如儀。 禮畢，出至大次升座，百官行一拜三叩頭禮畢，還宮。 帝從之，而命行禮用祭服，導引用太常寺官一員，合禮部堂上官四員。 十一年冬至，尚書言，前此有事南郊，風寒莫備。 乃採《禮書》天子祀天張大次、小次之說，請「作黃氈禦幄為小次。 每大祭，所司以隨。 值風雪，則設於圜丘下，帝就幄中對越，而陟降奠獻乙太常執事官代之」。 命著為令。
In the tenth month of that year, as the Emperor was about to perform the suburban sacrifice, he instructed Minister of Rites Xia Yan that he wished personally to perform the reverent installation rite. Yan thereupon drafted regulations and reported: beforehand select eleven attendant officers to bear the spirit seats, two grand ministers for distributed offerings at the side halls, compose the prayer text, and prepare dried meat, sauces, wine, fruit, prescribed silks, incense, and candles. The day before, perform the temple-announcement rite; set out the spirit palanquin and incense table in the Hall of Imperial Supremacy, two spirit tables in the Great Sacrifice Hall, two spirit tables in the eastern and western side halls, one incense table in the center of the red steps, and set the great tent outside the left gate of the Circular Mound. That day at dawn, the Emperor in ordinary dress proceeded to the Hall of Imperial Supremacy and performed one bow and three kowtows. The attendant officers in succession bore the spirit seats of August Heaven, Sovereign on High, the Grand Ancestor, the August Emperor, and the attendant sacrifices, each reverently installing them in the palanquin, and reached the gate outside the Great Sacrifice Hall at the Circular Mound. The Emperor mounted the imperial carriage to the Gate of Manifest Blessing; ritual officers guided him to the red steps of the Great Sacrifice Hall. The attendant officers took the spirit seats from the palanquin, bore them up the stone dais, and reverently installed them in the niches. The Emperor then proceeded before the incense table and performed the three offerings according to ritual. When the rite was complete, he went out to the great tent and ascended the seat; when all officials had performed one bow and three kowtows, he returned to the palace. The Emperor assented, but ordered that sacrificial robes be worn for performing the rite, that one officer of the Court of Imperial Sacrifices guide, together with four senior officers of the Ministry of Rites. At the winter solstice of the eleventh year, the minister stated that on the previous occasion of business at the southern suburb, wind and cold had been unprepared for. Thereupon adopting from the 《Book of Rites》 the account that when the Son of Heaven sacrifices to Heaven he pitches a great tent and a small tent, he requested: "Make a yellow-felt imperial canopy as the small tent. At every great sacrifice, the responsible office shall bring it along. When wind and snow occur, set it up below the Circular Mound; the Emperor shall face the spirits within the canopy, while ascending, descending, and presenting offerings shall all be performed by Court of Imperial Sacrifices attendant officers in his stead." An order fixed this as regulation.
22
○祈穀
Prayer for Grain
23
明初末嘗行。 世宗時，更定二祖分配禮。 因諸臣固請，乃許於大祀殿祈穀，奉二祖配。 嘉靖十年，始以孟春上辛日行祈穀禮於大祀殿。 禮畢，帝心終以為未當，諭張璁曰：「自古惟以祖配天，今二祖並配，決不可法後世。 嗣後大報與祈穀，但奉太祖配。」 尋親制祝文，更定儀注，改用驚蟄節，禮視大祀少殺。 帛減十一，不設從壇，不燔柴，著為定式。 十一年驚蟄節，帝疾，不能親，乃命武定侯郭勳代。 給事中葉洪言：「祈穀、大報，祀名不同，郊天一也。 祖宗無不親郊。 成化、弘治間，或有故，甯展至三月。 蓋以郊祀禮重，不宜攝以人臣，請俟聖躬痊，改卜吉日行禮。」 不從。 十八年，改行於大內之玄極寶殿，不奉配，遂為定制。 隆慶元年，禮臣言：「先農親祭，遂耕耤田，即祈穀遺意。 今二祀並行於春，未免煩數。 且玄極寶殿在禁地，百官陪祀，出入非便。 宜罷祈穀，止先農壇行事。」 從之。
In the early Ming it was never performed. In the Shizong reign, the rite of separate matching for the two founding ancestors was revised. Because the various ministers repeatedly petitioned, permission was granted to perform the Prayer for Grain at the Grand Sacrifice Hall, offering the two founding ancestors as match. In Jiajing 10 the Prayer for Grain rite at the Grand Sacrifice Hall was first performed on the upper xin day of the first month of spring. When the rite was complete, the Emperor still felt it improper; he instructed Zhang Cong: "From antiquity only an ancestor has been matched with Heaven; now the two founding ancestors are jointly matched—this absolutely must not be taken as a model for later ages. Henceforth for the great report and the Prayer for Grain, only the Grand Ancestor shall be offered as match. Shortly afterward he personally composed the prayer text, revised the regulations, changed to the Awakening of Insects festival, and the ritual was scaled down somewhat from the great sacrifice. Silks were reduced by one in ten; the attendant altar was not set up; firewood was not burned—this was fixed as the standard form. At the Awakening of Insects festival of the eleventh year, the Emperor was ill and could not attend in person; he therefore ordered Marquis of Wuding Guo Xun to substitute. Supervising Secretary Ye Hong stated: "The Prayer for Grain and the great report differ in the name of the sacrifice, but suburban sacrifice to Heaven is one. The founding ancestors all personally attended the suburb. Between the Chenghua and Hongzhi reigns, when there was cause, they would rather postpone to the third month. This was because the suburban sacrifice ritual is weighty and ought not be deputized to a subject-minister; I request awaiting Your Majesty's recovery and selecting an auspicious day to perform the rite." This was not followed. In the eighteenth year, it was changed to be performed in the Mysterious Ultimate Treasure Hall within the inner palace, without offering a match, and this became the fixed regulation. In Longqing 1 ritual officials stated: "The personal sacrifice to the First Farmer, followed by plowing the sacred field, preserves the legacy intent of the Prayer for Grain. Now the two sacrifices are both performed in spring, which is unavoidably burdensome and frequent. Moreover the Mysterious Ultimate Treasure Hall is in the forbidden precinct; for all officials to attend in sacrifice, coming and going is inconvenient. The Prayer for Grain should be abolished and only the First Farmer Altar rites retained." This was followed.
24
○大雩
Great Rain Prayer
25
明初，凡水旱災傷及非常變異，或躬禱，或露告於宮中，或於奉天殿陛，或遣官祭告郊廟、陵寢及社稷、山川，無常儀。 嘉靖八年，春祈雨，冬祈雪，皆御製祝文，躬祀南郊及山川壇。 次日，祀社稷壇。 冠服淺色，鹵簿不陳，馳道不除，皆不設配，不奏樂。 九年，帝欲於奉天殿丹陛上行大雩禮。 夏言言：「按《左傳》『龍見而雩』。 蓋巳月萬物始盛，待雨而大，故祭天為百穀祈膏雨也。 《月令》：『雩帝用盛樂，乃命百縣雩祀，祀百辟卿士有益於民者，以祈穀實。』 《通典》曰：『巳月雩五方上帝，其壇名雩，禜於南郊之傍。』 先臣丘浚亦謂：『天子於郊天之外，別為壇以祈雨者也。 後世此禮不傳，遇有旱，輒假異端之人為祈禱之事，不務以誠意感格，而以法術劫制，誣亦甚矣。』 浚意欲於郊傍擇地為雩壇，孟夏後行禮。 臣以為孟春既祈穀矣，苟自二月至四月，雨暘時若，則大雩之祭，可遣官攝行。 如雨澤愆期，則陛下躬行禱祝。」 乃建崇雩壇於圜丘壇外泰元門之東，為制一成，歲旱則禱，奉太祖配。
In the early Ming, for flood, drought, disaster injury, and unusual anomalies, sometimes the emperor prayed in person, sometimes announced openly in the palace, sometimes at the steps of the Hall of Imperial Supremacy, or dispatched officials to sacrifice and announce at suburban altars and temples, imperial tombs, and the altars of soil and grain and mountains and rivers—there was no fixed ritual. In Jiajing 8, spring prayer for rain and winter prayer for snow were both with imperially composed prayer texts; he personally sacrificed at the southern suburb and the mountains-and-rivers altar. The next day, he sacrificed at the altar of soil and grain. Caps and robes were light-colored; the imperial escort array was not displayed; the imperial roadway was not cleared; no match was set up anywhere; music was not performed. In the ninth year, the Emperor wished to perform the Great Rain Prayer rite on the red steps of the Hall of Imperial Supremacy. Xia Yan stated: "According to the 《Zuo Commentary》, 'When the dragon appears, perform the rain prayer. This is because in the si month the myriad things first flourish, awaiting rain to grow great—therefore one sacrifices to Heaven to pray for enriching rain for the hundred grains. The 《Monthly Ordinances》 says: 'For the rain prayer to the Emperor use magnificent music, and command the hundred districts to perform rain sacrifices, sacrificing to the hundred nobles and officers who benefit the people, to pray for grain abundance.' The 《Comprehensive Institutions》 states: 'In the si month sacrifice to the Five Directional Sovereigns on High at the rain prayer; its altar is named the rain altar, with a subsidiary rite beside the southern suburb. Former minister Qiu Jun also said: 'Apart from suburban sacrifice to Heaven, the Son of Heaven separately establishes an altar to pray for rain. Later ages did not transmit this rite; when drought calamity occurred, they would resort to heterodox persons to perform prayer services, not seeking to move Heaven through sincerity but coercing by occult techniques—the deception is extreme indeed. Jun's intent was to select ground beside the suburb for a rain-prayer altar and perform the rite after mid-summer. Your subject holds that once the early-spring grain-prayer rite has been performed, if from the second month through the fourth month rain and sunshine are timely, the Great Rain Prayer may be delegated to an acting official. If rain and moisture miss their season, Your Majesty should perform the prayers in person." The court then built the Lofty Rain Prayer altar east of the Taiyuan Gate outside the Round Mound altar, one tier in design; in drought years they prayed there, with Taizu as match.
26
十二年，夏言等言：「古者大雩之祀，命樂正習盛樂、舞皇舞。 蓋假聲容之和，以宣陰陽之氣。 請於三獻禮成之後，九奏樂止之時，樂奏《雲門之舞》。 仍命儒臣括《雲漢》詩詞，制《雲門》一曲，使文武舞士並舞而歌之。 蓋《雲門》者，帝堯之樂，《周官》以祀天神，取雲出天氣，雨出地氣也。 且請增鼓吹數番，教舞童百人，青衣執羽，繞壇歌《雲門之曲》而舞，曲凡九成。」 因上其儀，視祈穀禮。 又言：「大雩乃祀天禱雨之祭。 凡遇亢旱，則禮部於春末請行之。」 帝從其議。 十七年，躬禱於壇，青服。 用一牛，熟薦。
In Jiajing 12, Xia Yan and others stated: "In antiquity the Great Rain Prayer sacrifice ordered the Director of Music to rehearse magnificent music and perform the August Dance. This was to borrow the harmony of sound and spectacle to give expression to the qi of yin and yang. We request that after the three offerings are complete and the nine musical performances have ended, the 《Cloud Gate Dance》 be performed. They also asked that Confucian officials compile verses from the 《Clouds Wide》 ode to compose a 《Cloud Gate》 piece, with civil and martial dancers performing and singing it together. For 《Cloud Gate》 is the music of Emperor Yao; the 《Rites of Zhou》 employs it in sacrifice to the Heavenly Spirit, signifying that clouds arise from Heaven's qi and rain from Earth's qi. They also requested additional rounds of drum-and-pipe music and a hundred dance youths in blue garments bearing plumes to circle the altar, singing the 《Cloud Gate》 melody as they danced—the piece comprising nine sections in all." They then submitted the regulations, modeled on the grain-prayer rite. They also stated: "The Great Rain Prayer is the rite of sacrificing to Heaven and praying for rain. Whenever severe drought occurred, the Ministry of Rites would request its performance at the end of spring." The Emperor approved their proposal. In Jiajing 17, he prayed at the altar in person, wearing green robes. One ox was offered, with cooked sacrifices.
27
○大饗禮
Rites of the Great Feast
28
明初無明堂之制。 嘉靖十七年六月，致仕揚州府同知豐坊上疏言：「孝莫大於嚴父，嚴父莫大於配天。 請復古禮，建明堂。 加尊皇考獻皇帝廟號稱宗，以配上帝。」 下禮部會議。 尚書嚴嵩等言：
In the early Ming there was no Bright Hall institution. In the sixth month of Jiajing 17, Feng Fang, retired associate prefect of Yangzhou, memorialized: "No filial act exceeds honoring one's father, and no honor to the father exceeds matching him with Heaven. I beg that the ancient rites be restored and a Bright Hall built. Exalt my late imperial father the Xian Emperor with the temple title Zong, to match the Supreme Lord." The memorial was referred to the Ministry of Rites for deliberation. Minister Yan Song and others replied:
29
昔羲、農肇祀上帝，或為明堂。 嗣是夏后氏世室，殷人重屋，周人作明堂之制，視夏、殷加詳焉。 蓋聖王事天，如子事父，體尊而情親。 故制為一歲享祀之禮，冬至圜丘，孟春祈穀，孟夏雩壇，季秋明堂，皆所以尊之也。 明堂帝而享之，又以親之也。 今日創制，古法難尋，要在師先王之意。 明堂圜丘，皆所以事天，今大祀殿在圜丘之北，禁城東西，正應古之方位。 明堂秋享，即以大祀殿行之為當。 至配侑之禮，昔周公宗祀文王於明堂，詩傳以為物成形於帝，猶人成形於父。 故季秋祀帝明堂，而以父配之，取其物之時也。 漢孝武明堂之享，以景帝配，孝章以光武配，唐中宗以高宗配，明皇以睿宗配，代宗以肅宗配，宋真宗乙太宗配，仁宗以真宗配，英宗以仁宗配，皆世以遞配，此主於親親也。 宋錢公輔曰：「郊之祭，以始封之祖，有聖人之功者配焉。 明堂之祭，以繼體之君，有聖人之德者配焉。」 當時司馬光、孫抃諸臣執辨於朝，程、硃大賢倡議於下，此主於祖宗之功德也。 今復古明堂大享之制，其所當配之帝，亦惟二說而已。 若以功德論，則太宗再造家邦，功符太祖，當配乙太宗。 若以親親論，則獻皇帝陛下之所自出，陛下之功德，即皇考之功德，當配以獻皇帝。 至稱宗之說，則臣等不敢妄議。
In antiquity Fu Xi and Shen Nong first sacrificed to the Supreme Lord, perhaps in what became the Bright Hall. Thereafter the Xia established the World Chamber, the Shang the Double Eaves, and the Zhou the Bright Hall system—more elaborate than what preceded. The sage king serves Heaven as a son serves his father—reverent in station yet intimate in feeling. Hence the annual cycle of feasts: winter solstice at the Round Mound, early spring grain prayer, early summer at the rain altar, late autumn at the Bright Hall—all to honor Heaven. At the Bright Hall one feasts Him as Emperor, yet also draws near in intimacy. In establishing institutions today, ancient methods are hard to recover; what matters is to follow the intent of the former kings. Both Bright Hall and Round Mound serve Heaven; the Great Sacrifice Hall now stands north of the Round Mound, east and west within the Forbidden City—precisely matching the ancient orientations. The Bright Hall autumn feast should properly be performed at the Great Sacrifice Hall. As for the rite of matched accompaniment, the Duke of Zhou once performed lineage sacrifice to King Wen at the Bright Hall; the Poetry commentators hold that things take form from the Emperor as a person takes form from the father. Hence in late autumn one sacrifices to the Emperor at the Bright Hall and matches one's father—taking the season when things reach maturity. Emperor Wu of Han matched Emperor Jing at the Bright Hall feast; Emperor Zhang matched Guangwu; Tang Zhongzong matched Gaozong; Emperor Xuanzong matched Ruizong; Daizong matched Suzong; Song Zhenzong matched Taizong; Renzong matched Zhenzong; Yingzong matched Renzong—each generation matching in turn. This tradition emphasizes kinship among kin. Qian Gongfu of Song said: "At the suburban sacrifice, one matches the founding ancestor who possesses a sage's merit. At the Bright Hall sacrifice, one matches the ruler who succeeded to the throne and possesses a sage's virtue." At that time Sima Guang, Sun Bian, and others debated in court, while the great worthies Cheng and Zhu championed the view from below—this tradition emphasizes the merit and virtue of the ancestors. In restoring the ancient Bright Hall Great Feast, only these two views exist as to who should be matched with the Lord. If judged by merit and virtue, Taizong twice restored the realm and his achievement equals Taizu's—he ought to be matched. If judged by kinship, the Xian Emperor is Your Majesty's progenitor; Your Majesty's merit and virtue are your late father's merit and virtue—the Xian Emperor ought to be matched. As for the proposal to confer the title Zong, your subjects dare not venture an opinion.
30
帝降旨：「明堂秋報大禮，於奉天殿行，其配帝務求畫一之說。 皇考稱宗，何為不可？ 再會議以聞。」 於是戶部左侍郎唐胄抗疏言：
The Emperor issued a rescript: "The great Bright Hall autumn harvest rite shall be performed at the Hall of Imperial Supremacy; on who shall be matched with the Lord, seek a single unified view. Why may my late imperial father not be called Zong? Deliberate again and report back." Thereupon Tang Zhou, left vice minister of the Ministry of Revenue, submitted a dissenting memorial:
31
三代之禮，莫備於周。 《孝經》曰：「郊祀后稷以配天，宗祀文王於明堂以配上帝。」 又曰：「嚴父莫大於配天，則周公其人也。」 說者謂周公有聖人之德，製作禮樂，而文王適其父，故引以證聖人之孝，答曾子問而已。 非謂有天下者皆必以父配天，然後為孝。 不然，周公輔成王踐阼，其禮蓋為成王而制，於周公為嚴父，於成王則為嚴祖矣。 然周公歸政之後，未聞成王以嚴父之故，廢文王配天之祭，而移於武王也。 後世祀明堂者，皆配以父，此乃誤《孝經》之義，而違先王之禮。 昔有問於硃熹曰：「周公之後，當以文王配耶，當以時王之父配耶？」 熹曰：「只當以文王為配。」 又曰：「繼周者如何？」 熹曰：「只以有功之祖配，後來第為嚴父說所惑亂耳。」 由此觀之，明堂之配，不專於父明矣。 今禮臣不能辨嚴父之非，不舉文、武、成、康之盛，而乃濫引漢、唐、宋不足法之事為言，謂之何哉！ 雖然，豐坊明堂之議，雖未可從，而明堂之禮，則不可廢。 今南、北兩郊皆主尊尊，必季秋一大享帝，而親親之義始備。 自三代以來，郊與明堂各立所配之帝。 太祖、大宗功德並盛，比之於周，太祖則后稷也，太宗則文王也。 今兩郊及祈穀，皆奉配太祖，而太宗獨未有配。 甚為缺典。 故今奉天殿大享之祭，必奉配太宗，而後我朝之典禮始備。
Of the ritual systems of the Three Dynasties, none surpasses that of Zhou. The 《Classic of Filial Piety》 says: "At the suburban sacrifice Hou Ji is matched with Heaven; at lineage sacrifice King Wen is honored in the Bright Hall and matched with the Supreme Lord. It also says: "Nothing in honoring one's father exceeds matching him with Heaven—and the Duke of Zhou was such a man." Commentators hold that the Duke of Zhou possessed a sage's virtue and fashioned rites and music, while King Wen happened to be his father—the passage cites this only to illustrate a sage's filial piety in answer to Zengzi's question. It does not mean that every ruler must match his father with Heaven in order to be filial. Otherwise: the Duke of Zhou assisted King Cheng to the throne, and those rites were largely fashioned for King Cheng—for the Duke of Zhou they concerned honoring a father, but for King Cheng they concerned honoring an ancestor. Yet after the Duke of Zhou returned power, we never hear that King Cheng, out of filial regard for his father, abolished King Wen's matching sacrifice to Heaven and transferred it to King Wu. Later ages, in sacrificing at the Bright Hall, all matched the reigning ruler's father—misreading the 《Classic of Filial Piety》 and violating the rites of the former kings. Someone once asked Zhu Xi: "After the Duke of Zhou, should King Wen be matched, or the reigning king's father?" Xi replied: "Only King Wen should be matched." He was asked further: "What of those who succeeded Zhou?" Xi said: "Match only the meritorious ancestor; later generations were simply misled by the doctrine of honoring the father." From this it is clear that Bright Hall matching is not exclusively the father. Today the ritual officials cannot discern the error in the doctrine of honoring the father, cite not the splendor of the Wen, Wu, Cheng, and Kang reigns, yet indiscriminately invoke Han, Tang, and Song precedents unworthy of emulation—what shall one call this! Nevertheless, though Feng Fang's Bright Hall proposal cannot yet be adopted, the Bright Hall rite itself must not be abandoned. Today both southern and northern suburban sacrifices emphasize supreme reverence; only with a great autumn feast to the Emperor is the principle of intimate kinship fully realized. Since the Three Dynasties, suburban sacrifice and Bright Hall each had their own matched Lord. Taizu and Taizong alike possessed outstanding merit and virtue; compared with Zhou, Taizu corresponds to Hou Ji and Taizong to King Wen. Today both suburban sacrifices and the grain prayer present Taizu as match, yet Taizong alone has none. This is a grave defect in our ritual canon. Therefore at today's Great Feast in the Hall of Imperial Supremacy Taizong must be presented as match—only then will our dynasty's canonical rites be complete.
32
帝怒，下胄詔獄。 嵩乃再會廷臣，先議配帝之禮，言：「考季秋成物之指，嚴父配天之文，宜奉獻皇帝配帝侑食。」 因請奉文皇帝配祀於孟春祈穀。 帝從獻皇配帝之請，而卻文皇議不行。 已復以稱宗之禮，集文武大臣於東閣議，言：「《禮》稱：『祖有功，宗有德。』 釋者曰：『祖，始也。 宗，尊也。』 《漢書注》曰：『祖之稱始，始受命也。 宗之稱尊，有德可尊也。』 《孝經》曰：『宗祀文王於明堂，以配上帝。』 王肅注曰：『周公於文王，尊而祀之也。』 此宗尊之說也。 古者天子七廟。 劉歆曰：「七者正法，苟有功德則宗之，不可預為設數。 宗不在數中，宗變也。』 硃熹亦以歆之說為然。 陳氏《禮書》曰：『父昭子穆，而有常數者，禮也。 祖功宗德，而無定法者，義也。』 此宗無數之說，禮以義起者。 今援據古義，推緣人情，皇考至德昭聞，密佑穹旻，宗以其德可。 聖子神孫，傳授無疆，皆皇考一人所衍布，宗以其世亦可。 宜加宗皇考，配帝明堂，永為有德不遷之廟。」 帝以疏不言祔廟，留中不下，乃設為臣下奏對之詞，作《明堂或問》，以示輔臣。 大略言：「文皇遠祖，不應嚴父之義，宜以父配。 稱宗雖無定說，尊親崇上，義所當行。 既稱宗，則當祔廟，豈有太廟中四親不具之禮？」 帝既排正議，崇私親，心念太宗永無配享，無以謝廷臣，乃定獻皇配帝稱宗，而改稱太宗號曰成祖。 時未建明堂，迫季秋。 遂大享上帝於玄極寶殿，奉睿宗獻皇帝配。 殿在宮右乾隅，舊名欽安殿。 禮成，禮部請帝升殿，百官表賀，如郊祀慶成儀。 帝以大享初舉，命賜宴羣臣於謹身殿。 已而以足疾不御殿，命羣臣勿行賀禮。 禮官以表聞，並罷宴，令光祿寺分給。
The Emperor was enraged and had Zhou imprisoned by imperial edict. Song then reconvened the court ministers to deliberate first the rite of matching the Lord, stating: "Considering the meaning of late autumn when things ripen, and the passage on honoring the father by matching Heaven, the Xian Emperor ought to be presented to match the Lord and assist at the feast." He also requested that the Wen Emperor be presented as match at the early-spring grain prayer. The Emperor granted the request to match the Xian Emperor with the Lord but rejected the proposal regarding the Wen Emperor. He then convened civil and military ministers at the Eastern Pavilion to deliberate the conferral of the title Zong, stating: "The 《Rites》 says: 'Zu honors merit; Zong honors virtue.' Commentators explain: 'Zu means beginning. Zong means honor.' The commentary on the 《Book of Han》 says: 'The title zu means beginning—beginning to receive the Mandate. The title zong means honor—having virtue worthy of honor. The 《Classic of Filial Piety》 says: 'Perform lineage sacrifice to King Wen in the Bright Hall to match the Supreme Lord. Wang Su's commentary says: 'The Duke of Zhou honored King Wen and sacrificed to him. This is the doctrine that zong signifies honor. In antiquity the Son of Heaven maintained seven ancestral temples. Liu Xin said: "Seven is the correct norm; when merit or virtue warrants it one honors a forebear as zong—the number cannot be fixed in advance. Zong is not counted in the number; zong is an exceptional honor. Zhu Xi likewise accepted Xin's view. Master Chen's 《Book of Rites》 says: 'Father in the bright position and son in the reverent position, with a fixed number—this is ritual norm. Zu for merit and zong for virtue without fixed rule—this is principle. This is the doctrine that zong has no fixed number—rites arise from principle. Citing ancient principle and extending human sentiment, the late imperial father's supreme virtue is renowned and he secretly aids the azure heavens—he may be honored as zong by virtue. The sage son and divine grandsons, their succession without end—all extended by the late imperial father alone—he may also be honored as zong by lineage. The late imperial father ought to receive the title Zong, match the Lord at the Bright Hall, and be established forever as a temple of virtue not subject to removal." Because the memorial did not address enshrinement in the ancestral temple, the Emperor kept it within and did not promulgate it; he then composed ministerial questions and answers in 《Questions on the Bright Hall》 and showed it to his assisting ministers. In summary it stated: "The Wen Emperor is a remote ancestor and does not satisfy the principle of honoring the father—one ought to match the father. Though the title Zong has no fixed doctrine, exalting kin and elevating superiors is righteousness that ought to be practiced. Once called Zong, one ought to be enshrined in the ancestral temple—how could the Grand Temple rites leave the four kin incomplete?" The Emperor, having rejected orthodox debate and elevated his private kin, mindful that Taizong would forever lack a matched feast and unable to satisfy the court, fixed the Xian Emperor as match with the Lord and called him Zong, and changed Taizong's title to Chengzu. The Bright Hall had not yet been built, and late autumn was pressing. He therefore performed the Great Feast to the Supreme Lord in the Hall of the Mysterious Ultimate Treasure, with the Ruizong Xian Emperor as match. The hall stood in the qian corner at the right of the palace, formerly called the Hall of Reverent Tranquility. When the rite was complete, the Ministry of Rites requested that the Emperor ascend the hall; all officials submitted congratulatory memorials as in the suburban sacrifice celebration rites. Because the Great Feast was being held for the first time, the Emperor ordered a banquet for the assembled ministers in the Hall of Self-Discipline. Soon afterward, because of a foot ailment he did not ascend the hall and ordered the ministers not to perform congratulatory rites. The ritual officials reported by memorial; the banquet was also canceled, and the Office of Imperial Commissary was ordered to distribute the provisions.
33
○令節拜天
Statutory Festivals: Worshipping Heaven
34
嘉靖初，沿先朝舊儀，每日宮中行拜天禮。 後以為瀆，罷之。 遇正旦、冬至、聖誕節，於奉天殿丹陛上行禮。 既定郊祀，遂罷冬至之禮。 惟正旦、聖誕節行禮於玄極寶殿。 隆慶元年正旦，命宮中拜天，不用在外執事，祭品亦不取供於太常。
At the beginning of Jiajing, following the old rites of previous reigns, the worship of Heaven was performed daily within the palace. Later it was deemed irreverent and abolished. On New Year's Day, the winter solstice, and the Emperor's birthday, the ritual was performed on the red steps of the Hall of Receiving Heaven. Once the suburban sacrifice was fixed, the winter solstice ritual was then abolished. Only on New Year's Day and the Emperor's birthday was the ritual performed in the Hall of the Mysterious Ultimate Treasure. On New Year's Day of Longqing 1 he ordered worship of Heaven within the palace, without using attendants from outside, and sacrificial offerings were no longer supplied by the Ministry of Ceremonies.