Volume 101 Treatises 54: Rites 4

明堂。宋初，雖有季秋大享之文，然未嘗親祠，命有司攝事而已。真宗始議行之，屬封岱宗、祀汾陰，故亦未遑。皇祐二年三月，仁宗謂輔臣：「今年冬至日，當親祀圜丘，欲以季秋行大享明堂禮。然自漢以來，諸儒各為論議，駁而不同。夫明堂者，布政之宮，朝諸侯之位，天子之路寢，乃今之大慶殿也。況明道初合祀天地於此，今之親祀，不當因循，尚於郊壝寓祭也。其以大慶殿為明堂，分五室於內。」仍詔所司詳定儀注以聞。禮院請依《周禮》，設五室於大慶殿。舊禮，明堂五帝位皆為幔室。今旁帷上幕，宜用青繒朱裏；四戶八牖，赤綴戶，白綴牖，宜飾以朱白繒。

The Bright Hall. In the early Song, although the autumn grand offering was prescribed in the regulations, no emperor ever performed the rite in person; the relevant offices were always ordered to handle the ceremony on his behalf. Emperor Zhenzong was the first to consider implementing the rite, but the feng at Mount Tai and the sacrifice at Fenyin intervened, so he too had no opportunity to carry it out. In the third month of Huangyou 2 (1050), Emperor Renzong told his chief ministers: "On this year's winter solstice I intend to sacrifice personally at the Round Mound, and I wish to perform the autumn grand offering at the Bright Hall. Yet since the Han, scholars had offered competing interpretations that refuted one another and never agreed. The Bright Hall was the hall for promulgating government, the seat for receiving feudal lords, and the Son of Heaven's inner sleeping quarters—in our day, the Great Felicity Hall. Moreover, at the beginning of the Mingdao era Heaven and Earth had been sacrificed here together; for today's personal sacrifice we should not simply follow precedent and still hold a surrogate rite at the suburban altar mound. Let the Great Felicity Hall serve as the Bright Hall, with five chambers divided within it." He also ordered the relevant offices to work out the ritual regulations in detail and report back. The Ritual Academy requested that, following the Zhou Rites, five chambers be established in the Great Felicity Hall. Under the old rites, the Bright Hall positions for the Five Emperors were all curtained chambers. For the side curtains and upper drapes, blue silk with vermilion lining should be used; the four doors and eight windows, with vermilion-trimmed doors and white-trimmed windows, should be decorated with vermilion and white silk.

詔曰：「祖宗親郊，合祭天地，祖宗並配，百神從祀。今祀明堂，正當親郊之期，而禮官所定，祭天不及地祇，配坐不及祖宗，未合三朝之制。且移郊為大享，蓋亦為民祈福，宜合祭皇地祇，奉太祖、太宗、真宗並配，而五帝、神州亦親獻之。日、月、河、海諸神，悉如圜丘從祀之數。」禮官議諸神位未決，帝諭文彥博等曰：「郊壇第一龕者在堂，第二、第三龕設於左右夾廡及龍墀上，在壝內外者，列於堂東西廂及後廡，以象壇壝之制。仍先繢圖。」

An edict stated: "Our ancestors performed suburban sacrifice in person, jointly sacrificing Heaven and Earth with all ancestors as associates and the hundred spirits in attendance. The present Bright Hall sacrifice coincides with the period for personal suburban sacrifice, yet the ritual officials' plan sacrificed to Heaven without including Earth Almighty and provided associate seats without including the ancestors—this did not accord with the practice of the three reigns. Moreover, shifting the suburban sacrifice to the grand offering was likewise to seek blessings for the people; Imperial Earth Almighty should be sacrificed jointly, with Taizu, Taizong, and Zhenzong all as associates, and the Five Emperors and Divine Land should also receive personal offerings from the emperor. The spirits of the Sun, Moon, rivers, and seas should all follow the number of attendant sacrifices at the Round Mound." The ritual officials could not agree on the spirit positions; the emperor instructed Wen Yanbo and others: "The first niche of the suburban altar should be in the main hall; the second and third niches in the left and right side corridors and on the dragon terrace; those corresponding to positions inside and outside the altar mound should be arrayed in the east and west wings and rear corridor, mirroring the altar-mound layout. Draw the diagram first as well."

令輔臣、禮官視設神位。昊天上帝，堂下山罍各四。皇地祇，大尊、著尊、犧尊、山罍各二，在堂上室外神坐左；象尊二，壺尊二，山罍四，在堂下中陛東。三配帝、五方帝，山罍各二，於室外神坐左。神州，大尊、著尊、山罍各二，在堂上神坐左。牲各用一犢，毛不能如其方，以純色代。籩豆，數用大祠。日、月、天皇大帝、北極，大尊各二，在殿上神坐左。籩豆，數用中祠。五官，數用小祠。內官，象尊各二，每方嶽、鎮、海、瀆，山尊各二，在堂左右。中官，壺尊各二，在丹墀、龍墀上。外官，每方丘陵、墳衍、原隰，概尊各二，眾星，散尊各二，在東西廂神坐左右。配帝席蒲越，五人帝莞，北極以上稿秸加褥，五官、五星以下莞不加褥，餘如南郊。景靈宮升降，置黃道褥位。致齋日，陳法駕鹵簿儀仗，壝門大次之後設小次。知廟卿酌奠七祠，文臣分享奉慈、後廟，近侍宿朝堂。行事及從升堂、百官分宿升龍門外，內庭省司宿本所，諸方客宿公館。設宿爟火於望燎位東南。牲增四犢，羊、豕依郊各十六，以薦從祀。帝謂前代禮有祭玉、燔玉，今獨有燔玉，命擇良玉為琮、璧。皇地祇黃琮、黃幣，神州兩圭有邸、黑幣，日月圭、璧，皆置神坐前，燔玉加幣上。五人帝、五官白幣，日月、內官以下，幣從方色。

He ordered the chief ministers and ritual officials to inspect the arrangement of the spirit positions. For August Heaven Supreme Lord: four mountain wine vessels below the hall. For Imperial Earth Almighty: two each of the large, secondary, sacrificial, and mountain wine vessels, placed to the left of the spirit seat outside the upper hall; two elephant-shaped vessels, two jar vessels, and four mountain vessels, east of the central steps below the hall. For the three associate emperors and the Five Directional Emperors: two mountain vessels each, to the left of the spirit seats outside the hall. For Divine Land: two each of the large, secondary, and mountain vessels, to the left of the spirit seat in the upper hall. For each victim use one calf; if the coat cannot match the required direction, substitute a solid-colored animal. For platters and stands, use the count prescribed for a great sacrifice. For the Sun, Moon, August Heaven Great Emperor, and North Pole: two large vessels each, to the left of the spirit seats on the upper hall. For platters and stands, use the count prescribed for a medium sacrifice. For the Five Officials, use the count prescribed for a small sacrifice. For inner officials: two elephant-shaped vessels each; for each direction's peak, bulwark, sea, and major river, two mountain vessels each, placed to the left and right of the hall. For middle officials: two jar vessels each, on the cinnabar terrace and dragon terrace. For outer officials: for each direction's hills, mounds, plains, and lowlands, two general vessels each; for the host of stars, two scattered vessels each, placed to the left and right of the spirit seats in the east and west wings. Associate emperor seats used rush mats; the Five Human Emperors used cattail mats; from North Pole upward, straw with added cushions; Five Officials and Five Stars downward used cattail without cushions—the rest followed the Southern Suburb precedent. For ascending and descending at the Jingling Palace, yellow-path cushion positions were set. On the day of ritual purification, the imperial guard of honor and ceremonial insignia were arrayed; behind the great rest pavilion at the altar gate, a small rest pavilion was set up. The director of temple affairs poured offerings at seven shrines; civil officials shared in offerings at Fengci and Houmiao; close attendants lodged in the audience hall. Those performing the rite and attendants who ascended the hall lodged separately outside the Ascending Dragon Gate; inner-palace offices lodged at their posts; guests from the regions lodged at the official residence. An overnight signal fire was set southeast of the outlook burning position. Victims were increased by four calves; sheep and pigs followed the suburban sacrifice at sixteen each, to present for attendant sacrifice. The emperor noted that former ages' rites included both offering jade and burning jade, whereas now only burning jade remained; he ordered fine jade selected for cong and bi disks. For Imperial Earth Almighty: a yellow cong and yellow silks; for Divine Land: two gui with pedestals and black silks; for Sun and Moon: gui and bi—all placed before the spirit seats, with burning jade set atop the silks. For the Five Human Emperors and Five Officials: white silks; from the Sun and Moon and inner officials downward, silks followed the color of each direction.

九月二十四日未漏上水一刻，百官朝服，齋於文德殿。明日未明二刻，鼓三嚴，帝服通天冠、降紗袍，玉輅，警蹕，赴景靈宮，即齋殿易袞圭，薦享天興殿畢，詣太廟宿齋，其禮具太廟。未明三刻，帝靴袍，小輦，殿門契勘，門下省奉寶輿先入。及大次，易袞圭入，至版位，樂舞作，沃盥，自大階升。禮儀使導入太室，詣上帝位，奠玉幣於神坐，次皇地祇、五方帝、神州，次祖宗。奠幣酌獻之敘亦然。皇帝降自中階，還版位，樂止。禮生引分獻官奉玉幣，祝史、齋郎助奠諸神坐，乃進熟。諸太祝迎上帝、皇地祇饌，升自中階；青帝、赤帝、神州、配帝、大明、北極、太昊、神農氏饌，升自東階；黃帝、白帝、黑帝、夜明、天皇大帝、軒轅、少昊、高陽氏饌，升自西階；內中官、五官、外官、五星諸饌，隨便升設。亞獻將升，禮生分引獻官俱詣罍洗，各由其階酌獻五人帝、日月、天皇、北極，下及左右夾廡、丹墀、龍墀、庭中五官、東西廂外官眾星坐。禮畢，帝還大次，解嚴，改服乘輦，禦紫宸殿，百官稱賀。乃常服，禦宣德門肆赦，文武內外官遞進官有差。宣制畢，宰臣百僚賀於樓下，賜百官福胙及內外致仕文武升朝官以上粟帛、羊酒。

On the twenty-fourth day of the ninth month, one quarter before the upper water mark of the night watch, officials in court dress fasted at the Wende Hall. The next day, two quarters before dawn, the three strictness drums sounded; the emperor wore the penetrating-heaven cap and descending gauze robe, took the jade carriage with imperial escort to the Jingling Palace, changed to ceremonial robe and tablet in the fasting hall, completed the offering at the Tianxing Hall, then went to the Imperial Ancestral Temple to lodge in fasting—the rites followed those of the Imperial Ancestral Temple. Three quarters before dawn, the emperor wore his booted robe and took the small palanquin; the hall gate tally was inspected; the Secretariat presented the treasure carriage to enter first. At the great rest pavilion he changed to ceremonial robe and tablet and entered, reached the position board as music and dance commenced, washed his hands, and ascended by the great steps. The ritual commissioner guided him into the Great Chamber to the Supreme Lord's position, laid jade and silks at the spirit seat, then at Imperial Earth Almighty, the Five Directional Emperors, Divine Land, and finally the ancestors. The sequence for laying silks and pouring offerings followed the same order. The emperor descended by the central steps, returned to the position board, and the music ceased. Ritual students led the distributed offering officials bearing jade and silks; invokers and fasting officers assisted in laying offerings at the various spirit seats, then the cooked offerings were brought forward. The chief invokers received the offerings for the Supreme Lord and Imperial Earth Almighty and ascended by the central steps; offerings for the Green Emperor, Red Emperor, Divine Land, associate emperors, Great Brightness, North Pole, Great Hao, and Divine Farmer ascended by the east steps; offerings for the Yellow Emperor, White Emperor, Black Emperor, Night Brightness, August Heaven Great Emperor, Xuan Yuan, Lesser Hao, and Gaoyang ascended by the west steps; offerings for inner and middle officials, the Five Officials, outer officials, and the Five Stars were set wherever convenient. As the secondary offering was about to begin, ritual students led the offering officials separately to the vessel washing; each ascended by his assigned steps to pour offerings to the Five Human Emperors, Sun and Moon, August Heaven, North Pole, and then to positions in the left and right side corridors, cinnabar terrace, dragon terrace, Five Officials in the courtyard, and outer officials and host of stars in the east and west wings. When the rites were complete, the emperor returned to the great rest pavilion, strictness was lifted, he changed clothes and took the palanquin to the Zichen Hall, where officials offered congratulations. Then in ordinary dress he proceeded to the Xuande Gate to proclaim a general amnesty; civil and military officials inside and outside were promoted in succession according to rank. When the proclamation was complete, the chief minister and officials congratulated below the tower; he bestowed sacrificial meat upon officials and grain, silks, sheep, and wine upon retired civil and military officials of court rank and above, inside and outside the capital.

嘉祐七年七月，詔復有事於明堂，有司言：「皇祐參用南郊百神之位，不應祭法。宜如隋、唐舊制，設昊天上帝、五方帝位，以真宗配，而五人帝、五官神從祀，餘皆罷。又前一日，親享太廟，嘗停孟冬之薦，考詳典禮，宗廟時祭，未有因嚴配而輟者。今明堂去孟冬畫日尚遠，請復薦廟。前者祖宗並侑，今用典禮獨配；前者地祇、神州並享，今以配天而罷。是皆變於禮中之大者也。《開元》、《開寶》二禮，五帝無親獻儀。舊禮，先詣昊天奠獻，五帝並行分獻，以侍臣奠幣，皇帝再拜，次詣真宗神坐，於禮為允。」而帝欲盡恭於祀事，五方帝位並親獻焉。朝廟用犢一，羊七，豕七；昊天上帝、配帝犢各一，羊、豕各二；五方、五人帝共犢五，豕五，羊五；五官從祀共羊、豕十。

In the seventh month of Jiayou 7 (1062), an edict restored the Bright Hall ceremony; the relevant offices reported: "The Huangyou rite drew on the Southern Suburb's positions for the hundred spirits, which does not accord with sacrificial law. It would be appropriate to follow the Sui and Tang regulations, establishing positions for August Heaven Supreme Lord and the Five Directional Emperors with Zhenzong as associate, while the Five Human Emperors and Five Official spirits follow in sacrifice—all else should be discontinued. Moreover, on the previous day the emperor was to offer personally at the Imperial Ancestral Temple; the mid-winter offering had once been suspended, but examining the canonical rites, seasonal sacrifices at the ancestral temple had never been discontinued because of a solemn associate sacrifice. As the Bright Hall ceremony is still far from the mid-winter day mark, we request that the temple offering be restored. Previously all ancestors served as associates; now the canonical rites prescribe a single associate; previously Earth Almighty and Divine Land were both sacrificed to; now they are discontinued in favor of associating with Heaven. These were all major changes within the ritual code. The Kaiyuan and Kaibao ritual codes contain no procedure for the emperor's personal offering to the Five Emperors. Under the old rites, the emperor first proceeded to August Heaven to lay the offering; the Five Emperors received distributed offerings in parallel, with attendant ministers laying silks while the emperor bowed twice, then proceeded to Zhenzong's spirit seat—this was ritually permissible." Yet the emperor wished to show full reverence in the sacrifice and personally offered at all Five Directional Emperor positions. For the temple audience: one calf, seven sheep, and seven pigs; for August Heaven Supreme Lord and the associate emperor: one calf each, two sheep and two pigs each; for the Five Directions and Five Human Emperors together: five calves, five pigs, and five sheep; for the Five Officials in attendant sacrifice: ten sheep and ten pigs in all.

英宗即位，禮官議仁宗配明堂，知制誥錢公輔等言：「《孝經》曰：'昔者周公郊祀後稷以配天，宗祀文王於明堂以配上帝。 '又曰：'孝莫大于嚴父，嚴父莫大于配天，則周公其人也。 '以周公言之則嚴父，以成王言之則嚴祖。方是時，政則周公，祭則成王，亦安在必嚴其父哉？《我將》之詩是也。真宗則周之武王，仁宗則周之成王，雖有配天之業，而無配天之祭，未聞成、康以嚴父之故，廢文王配天之祭而移之。以孔子之心推周公之祭，則嚴父也；以周公之心攝成王之祭，則嚴祖也，嚴祖、嚴父，其義一也。漢明始建明堂，以光武配，當始配之代，適符嚴父之說，章、安二帝亦弗之變，最為近古而合乎禮。唐中宗時，則以高宗配；在玄宗時，則以睿宗配；在永泰時，則以肅宗配。禮官不能推明經訓，務合古初，反雷同其論以惑時主，延及於今，牢不可破。仁宗嗣位之初，儻有建是論者，則配天之祭常在乎太宗矣。願詔有司博議，使配天之祭不膠于嚴父，而嚴父之道不專乎配天。」

When Emperor Yingzong took the throne, ritual officials deliberated on associating Renzong at the Bright Hall; Drafting Edict Commissioner Qian Gongfu and others argued: "The Classic of Filial Piety states: 'Formerly the Duke of Zhou performed suburban sacrifice to Hou Ji to associate with Heaven, and ancestral sacrifice to King Wen at the Bright Hall to associate with the Supreme Lord. It also states: 'Of filial piety nothing is greater than honoring the father; of honoring the father nothing is greater than associating with Heaven—the Duke of Zhou was such a man. From the Duke of Zhou's perspective this is honoring the father; from King Cheng's perspective it is honoring the ancestor. At that time government was the Duke of Zhou's while sacrifice was King Cheng's—why must one insist on honoring his father? The ode "I Will" illustrates this point. Zhenzong corresponds to King Wu of Zhou, Renzong to King Cheng—although they had the achievement of associating with Heaven, they had no sacrifice associating with Heaven; one never hears that Cheng and Kang, in the name of honoring the father, abolished King Wen's Heaven-associating sacrifice and transferred it elsewhere. Applying Confucius's perspective to infer the Duke of Zhou's sacrifice, it is honoring the father; applying the Duke of Zhou's mind to conduct King Cheng's sacrifice, it is honoring the ancestor—honoring the ancestor and honoring the father share the same meaning. Emperor Ming of Han first built the Bright Hall with Guangwu as associate; at the generation of the first associate this happened to accord with the theory of honoring the father—Emperors Zhang and An also did not change it; this is closest to antiquity and accords with ritual propriety. Under Tang Zhongzong, Gaozong served as associate; under Tang Xuanzong, Ruizong served as associate; at Yongtai, Suzong served as associate. Ritual officials could not extend and clarify the canonical teachings or strive to accord with ancient beginnings, but instead echoed one another's theories to mislead successive rulers—a practice that extends to the present day and has become firmly entrenched. At the beginning of Renzong's succession, if someone had advanced this theory, the Heaven-associating sacrifice would always have rested with Taizong. We request that Your Majesty order the relevant offices to deliberate broadly, so that the Heaven-associating sacrifice is not bound to honoring the father, and the way of honoring the father is not confined to associating with Heaven."

觀文殿學士孫抃等曰：「《易》稱'先王作樂崇德，薦之上帝，以配祖考'。蓋祖、考並可配天，符於《孝經》之說，不可謂必嚴其父也。祖、考皆可配郊與明堂而不同位，不可謂嚴祖、嚴父其義一也。雖周家不聞廢文配而移于武，廢武配而移于成，然《易》之配考，《孝經》之嚴父，歷代循守，不為無說。魏明帝祀文帝於明堂以配上帝，史官謂是時二漢之制具存，則魏所損益可知，亦不可謂章、安之後配祭無傳，遂以為未嘗嚴父也。唐至本朝講求不為少，所以不敢異者，舍周、孔之言無所本也。今以為《我將》之詩，祀文王於明堂而歌者，安知非孔子刪《詩》，存周全盛之《頌》被於管弦者，獨取之也？仁宗繼體守成，置天下於泰安四十二年，功德可謂極矣。今祔廟之始，抑而不得配帝，甚非所以宣章嚴父之大孝。」

Academician of the Guanwen Hall Sun Bian and others argued: "The Changes states: 'The former kings made music to exalt virtue and presented it to the Supreme Lord to associate with ancestors and fathers. Ancestors and fathers can both associate with Heaven, which accords with the Classic of Filial Piety—one cannot say the rite must honor only one's father. Ancestors and fathers can both associate at suburban sacrifice and the Bright Hall but in different positions—one cannot say that honoring the ancestor and honoring the father share the same meaning. Although in the Zhou house one does not hear of abolishing Wen's associate and shifting to Wu, or abolishing Wu's associate and shifting to Cheng, the Changes' associating with fathers and the Classic of Filial Piety's honoring the father have been followed through the ages—not without justification. Wei Emperor Ming sacrificed to Emperor Wen at the Bright Hall to associate with the Supreme Lord; historians note that at that time the institutions of the two Han were fully preserved, so Wei's additions and subtractions are known—one also cannot say that after Zhang and An there is no record of associate sacrifice and therefore conclude they never honored the father. From Tang to our dynasty inquiry has not been slight; the reason for not daring to differ is that apart from the words of the Zhou and Confucius there is no foundation. To take the ode "I Will" as evidence of sacrificing to King Wen at the Bright Hall—how do we know this was not simply Confucius editing the Odes, preserving the Zhou hymns of the dynasty's full flourishing for performance, and selecting this one alone? Renzong succeeded to the foundation and preserved the accomplishment, keeping the realm in great peace for forty-two years—his merit and virtue can be called supreme. Now at the beginning of his enshrinement in the temple, he is denied association with the Lord—this falls far short of proclaiming the great filial piety of honoring the father."

諫官司馬光、呂誨曰：「孝子之心，孰不欲尊其父？聖人制禮以為之極，不敢逾也。《詩》曰：'思文後稷，克配彼天。 '又《我將》：'祀文王於明堂。 '下此，皆不見於經。前漢以高祖配天，後漢以光武配明堂。以是觀之，自非建邦啟土、造有區夏者，皆無配天之文。故雖周之成、康，漢之文、景、明、章，德業非不美也，然而不敢推以配天，避祖宗也。孔子以周公有聖人之德，成太平之業，制禮作樂，而文王適其父，故引以證'聖人之德莫大於孝'答曾子，非謂凡有天下者皆當尊其父以配天，然後為孝也。近代祀明堂者，皆以其父配上帝，此乃誤釋《孝經》之義，而違先王之禮也。景祐中，以太祖為帝者之祖，比周之後稷，太宗、真宗為帝者之宗，比周之文、武，然則祀真宗於明堂以配上帝，亦未失古禮。仁宗雖豐功美德洽于四海，而不在二祧之位，議者乃欲舍真宗而以仁宗配，恐於祭法不合。」詔從抃議。

Remonstrance Bureau officials Sima Guang and Lu Hui argued: "In a filial son's heart, who does not wish to honor his father? The sage instituted the rites to set its limit, and one dare not exceed it. The Odes states: 'Reflecting on Wen, Hou Ji could associate with that Heaven.' The ode "I Will" also states: 'Sacrificing to King Wen at the Bright Hall. Below these, none appear in the canonical classics. Former Han associated Gaozu with Heaven; Later Han associated Guangwu at the Bright Hall. Viewed thus, unless one founded the state, opened its territory, and created the realm within the four seas, none has the authority to associate with Heaven. Therefore although Zhou's Cheng and Kang, and Han's Wen, Jing, Ming, and Zhang had merit and accomplishment of no small beauty, they did not dare promote themselves to associate with Heaven, deferring to their ancestors. Confucius, because the Duke of Zhou possessed a sage's virtue, accomplished great peace, instituted rites and made music, and King Wen happened to be his father, cited this to prove that 'of a sage's virtue nothing is greater than filial piety' in answering Zengzi—not meaning that everyone who possesses the realm must honor his father to associate with Heaven in order to be filial. In recent times those who sacrifice at the Bright Hall all use their father to associate with the Supreme Lord—this misinterprets the Classic of Filial Piety and violates the rites of the former kings. In Jingyou, Taizu was taken as the founder-ancestor of emperors, comparable to Zhou's Hou Ji; Taizong and Zhenzong as lineage-ancestors, comparable to Zhou's Wen and Wu—thus sacrificing to Zhenzong at the Bright Hall to associate with the Supreme Lord did not depart from ancient ritual. Although Renzong's great merit and virtue pervaded the four seas, he was not in the position of the two lineage-ancestors; deliberators wished to abandon Zhenzong and use Renzong as associate—this likely does not accord with sacrificial law." An edict followed Bian's recommendation.

御史趙鼎請遞遷真宗配雩祭，太宗配祈穀、神州，用唐故事。學士王珪等以為：「天地大祭有七，皆以始封受命創業之君配神作主，明堂用古嚴父之道配以近考，故在真宗時乙太宗配，在仁宗時以真宗配，今則以仁宗配。仁宗始罷太宗明堂之配，太宗先已配雩祀、祈穀及神州之祭，本非遞遷。今明堂既用嚴父之道，則真宗配天之祭於禮當罷，不當復分雩祭之配也。」治平四年九月，大享明堂，以英宗配。

Censor Zhao Ding requested that Zhenzong's associate position at the rain-prayer sacrifice and Taizong's at the grain-prayer and Divine Land sacrifices be transferred in succession, following Tang precedent. Academician Wang Gui and others argued: "The seven great sacrifices of Heaven and Earth all use the ruler who first received fief, mandate, and founded the enterprise as the spirit's associate and host; the Bright Hall uses the ancient way of honoring the father to associate with the recent father—thus under Zhenzong Taizong was associate, under Renzong Zhenzong, and now Renzong should be associate. Renzong first abolished Taizong's Bright Hall associate; Taizong had already been associate at the rain-prayer, grain-prayer, and Divine Land sacrifices—this was not originally a matter of successive transfer. Now that the Bright Hall uses the way of honoring the father, Zhenzong's Heaven-associating sacrifice should be discontinued in ritual terms—one should not again divide the rain-prayer associate." In the ninth month of Zhiping 4 (1067), the grand offering was performed at the Bright Hall, with Yingzong as associate.

元豐，詳定禮文所言：「祀帝南郊，以天道事之，則雖配帝用犢，《禮》所謂'帝牛不吉，以為稷牛'是也。享帝明堂，以人道事之，則雖天帝用太牢，《詩》所謂'我將我享，維羊維牛'是也。自梁用特牛，隋、唐因之，皆用特牲，非所謂以人道享上帝之意也。皇祐、熙寧所用犢與羊、豕，皆未應禮。今親祠上帝、配帝、五方帝、五人帝，請用牛、羊、豕各一。」太常禮院言：「今歲明堂，尚在慈聖光獻皇后三年之內，請如熙甯元年南郊故事，惟祀事用樂，鹵簿鼓吹、宮架、諸軍音樂皆備而不作，警場止鳴金鉦、鼓角而已。」自是，凡國有故皆用此制。

In Yuanfeng, the deliberation on ritual texts stated: "Sacrificing to the Lord at the Southern Suburb, serving him by the Way of Heaven—even for the associate emperor a calf is used; this is what the Rites means by 'the Lord's ox is inauspicious—use the Hou Ji ox instead. Enjoying the Lord at the Bright Hall, serving him by the Way of Humanity—even for the Heavenly Lord the great offering is used; this is what the Odes means by 'I will, I will enjoy—both sheep and oxen.' Since Liang used a special ox and Sui and Tang followed, all used special victims—this is not what is meant by enjoying the Supreme Lord by the Way of Humanity. The calves, sheep, and pigs used in Huangyou and Xining all failed to accord with the rites. For personal sacrifice to the Supreme Lord, associate emperor, Five Directional Emperors, and Five Human Emperors, we request one each of ox, sheep, and pig." The Directorate of Ritual Affairs said: "This year's Bright Hall falls still within the three-year mourning for Empress Dowager Cisheng Guangxian; we request following the Xining 1 Southern Suburb precedent—only the sacrificial affair uses music; the guard of honor, wind and percussion, palace frame, and all military music are prepared but not performed; the alert ground sounds only metal gongs and horns." From this onward, whenever the state was in mourning, this regulation was applied.

六月，詔曰：「歷代以來，合宮所配，雜以先儒六天之說，朕甚不取。將來祀英宗皇帝于明堂，惟以配上帝，餘從祀群神悉罷。」詳定所言：「按《周禮》有稱昊天上帝，有稱上帝，有稱五帝者，一帝而已。將來祀英宗於明堂，合配昊天上帝及五帝，欲以此修入儀注。」並據知太常禮院趙君錫等狀：「按《周官》掌次職曰：'王大旅上帝，則張氈案；祀五帝，則設大次、小次。 '又司服職曰：'祀昊天上帝則服大裘而冕，祀五帝亦如之。 '明上帝與五帝異。則宗祀文王以配上帝者，非可兼五帝也。自鄭氏之學興，乃有六天之說，而事非經見。晉泰始初，論者始以為非，遂於明堂惟設昊天上帝一坐而已。唐《顯慶禮》亦然。請如詔祀英宗於明堂，惟配上帝，以稱嚴父之意。」又請：「以莞席代稿秸、蒲越，以玉爵代匏爵，其豆、登、簋、俎、尊、罍並用宗廟之器，第以不稞，不用彝瓚。罷爟火及設褥，上帝席以稿秸，配帝席以蒲越，皆加褥其上。飲福受胙，俟終三獻。」並從之。

In the sixth month, an edict stated: "Through the ages, Bright Hall associates have been mixed with the former scholars' theory of the Six Heavens—we do not accept this. When we sacrifice to Emperor Yingzong at the Bright Hall, he alone shall associate with the Supreme Lord—all other attendant spirits are discontinued." The deliberators stated: "According to the Zhou Rites, there is mention of August Heaven Supreme Lord, of Supreme Lord, and of the Five Emperors—yet there is only one Lord. For the future sacrifice to Yingzong at the Bright Hall, jointly associating August Heaven Supreme Lord and the Five Emperors—we wish to revise this into the ritual regulations." Also citing the memorial of Director of Ritual Affairs Zhao Junxi and others: "According to the Zhou Offices, the office managing rest pavilions states: 'When the king performs the great journey to the Supreme Lord, spread felt mats; when sacrificing to the Five Emperors, set up great and small rest pavilions. The office of managing garments also states: 'When sacrificing to August Heaven Supreme Lord, wear the great fur robe and cap; when sacrificing to the Five Emperors, likewise. This shows the Supreme Lord and the Five Emperors are distinct. Thus ancestral sacrifice to King Wen to associate with the Supreme Lord cannot also include the Five Emperors. Since Master Zheng's learning arose, the theory of the Six Heavens appeared—yet the matter is not found in the classics. At the beginning of Jin Taishi, deliberators first held it incorrect, and at the Bright Hall only one seat for August Heaven Supreme Lord was established. Tang's Xianqing Rites followed the same practice. We request following the edict to sacrifice to Yingzong at the Bright Hall, associating only with the Supreme Lord, to express the meaning of honoring the father." They also requested: "Use cattail mats in place of straw and rush mats; use jade goblets in place of gourd goblets; platters, stands, grain vessels, meat trays, wine vessels, and jars all use ancestral temple vessels—only without grain libation, not using yi and guan vessels. Discontinue signal fires and setting cushions; the Supreme Lord's seat uses straw, the associate emperor's seat uses rush, both with cushions added atop. Drinking the blessing and receiving sacrificial meat should wait until the three offerings are complete." All were approved.

監察御史裏行王祖道言：「前詔以六天之說為非古，今復欲兼祀五帝，是亦六天也。禮官欲去四圭而廢祀神之玉，殊失事天之禮。望復舉前詔，以正萬世之失。」仍並詔詳定合用圭、璧。詳定所言：「宋朝祀天禮以蒼璧，則燎玉亦用蒼璧；禮神以四圭有邸，則燎玉亦用四圭有邸。而議者欲以蒼璧禮神，以四圭有邸從燎，義無所主。《開寶》、《開元禮》，祀昊天上帝及五帝於明堂，禮神燔燎皆用四圭有邸。今詔唯祀上帝，則四圭有邸，自不當設。宜如南郊，禮神燔燎皆用蒼璧。」又請：「宿齋於文德殿，祭之旦，服通天冠、絳紗袍，至大次，改祭服行事，如郊廟之禮。」

Investigating Censor-in-Training Wang Zudao argued: "The previous edict held the Six Heavens theory unancient; now you again wish to sacrifice jointly to the Five Emperors—this is also the Six Heavens. Ritual officials wish to remove the four gui and abolish the jade for sacrificing to spirits—this greatly departs from the rite of serving Heaven. We hope Your Majesty will again uphold the previous edict to correct the error for ten thousand generations." An edict still ordered the deliberators to determine which gui and bi disks should be used. The deliberators stated: "Song's rite of sacrificing to Heaven uses the green bi disk—then burning jade also uses the green bi; honoring spirits with four gui with pedestals—then burning jade also uses four gui with pedestals. Yet deliberators wish to use the green bi to honor spirits and the four gui with pedestals for burning—the meaning has no foundation. The Kaibao and Kaiyuan Rites: sacrificing to August Heaven Supreme Lord and the Five Emperors at the Bright Hall—honoring spirits and burning all use four gui with pedestals. Now the edict sacrifices only to the Supreme Lord—then four gui with pedestals naturally should not be set. It is appropriate to follow the Southern Suburb—honoring spirits and burning all use the green bi." They also requested: "Lodge in fasting at the Wende Hall; on the morning of sacrifice, wear the penetrating-heaven cap and crimson gauze robe; at the great rest pavilion, change to sacrificial dress to perform the rite, as at suburban sacrifice and temple."

政和五年，詔：「宗祀明堂以配上帝，寓於寢殿，禮蓋雲闕。崇甯之初，嘗詔建立，去古既遠，歷代之模無足循襲。朕刺經稽古，度以九筵，分其五室，通以八風，上圓下方，參合先王之制。相方視址，于寢之南，僝工鳩材，自我作古，以稱朕昭事上帝率見昭考之心。」既又以言者「明堂基宜正臨丙方近東，以據福德之地」，乃徙秘書省宣德門東，以其地為明堂。

In Zhenghe 5 (1115), an edict stated: "Ancestral sacrifice at the Bright Hall to associate with the Supreme Lord has been lodged in the sleeping hall—the rite has become like clouds parting. At the beginning of Chongning, an edict once ordered its establishment, but distant from antiquity, models of successive ages are insufficient to follow. We have probed the classics and examined antiquity, measuring by nine mats, dividing five chambers, connecting eight winds, round above and square below—combining the regulations of the former kings. We examined the directions and viewed the site south of the sleeping quarters, gathered craftsmen and assembled materials, making antiquity anew ourselves, to express our mind of clearly serving the Supreme Lord and leading forth the bright father." Then because advisers said "the Bright Hall foundation should directly face the bing direction near the east, to occupy the land of fortune and virtue," the Secretariat was moved east of the Xuande Gate and that site was made the Bright Hall.

又詔：「明堂之制，朕取《考工》互見之文，得其製作之本。夏後氏曰世室，堂修二七，廣四修一，五室三四步四三尺，九階，四旁兩夾窗。考夏後氏之制，名曰世室，又曰堂者，則世室非廟堂。修二七，廣四修一，則度以六尺之步，其堂修十四步，廣十七步之半。又曰五室三四步四三尺者，四步益四尺，中央土室也，三步益三尺，木、火、金、水四室也。每室四戶，戶兩夾窗，此夏制也。商人重屋，堂修七尋，崇三尺，四阿重屋，而又曰堂者，非寢也。度以八尺之尋，其堂修七尋。又曰四阿重屋，阿者屋之曲也，重者屋之復也，則商人有四隅之阿，四柱復屋，則知下方也。周人明堂度以九尺之筵。三代之制不相襲，夏曰世室，商曰重屋，周曰明堂，則知皆室也。東西九筵，南北七筵，堂崇一筵，五室，凡室二筵者，九筵則東西長，七筵則南北狹，所以象天，則知上圜也。名不相襲，其制則一，唯步、尋、筵廣狹不同而已。朕益世室之度，兼四阿重屋之制，度以九尺之筵，上圜象天，下方法地，四戶以合四序，八窗以應八節，五室以象五行，十二堂以聽十二朔。九階、四阿，每室四戶，夾以八窗。享帝嚴父，聽朔布政於一堂之上，于古皆合，其制大備。宜令明堂使司遵圖建立。」

Another edict stated: "For the Bright Hall's regulations, we take the mutually illuminating texts of the Artificers' Record and obtain the root of its construction. The Xia house called it the Generational Chamber: hall length two-seven, width four-one, five chambers three-four paces four-three feet, nine steps, four sides with windows flanking both sides. Examining the Xia house's regulations, called the Generational Chamber and also called a hall—thus the Generational Chamber is not the temple hall. Length two-seven, width four-one—then measured by the six-foot pace, the hall is fourteen paces long and seventeen and a half paces wide. It also says five chambers of three-four paces four-three feet: four paces plus four feet is the central earth chamber; three paces plus three feet are the wood, fire, metal, and water four chambers. Each chamber has four doors, each door flanked by windows—this is Xia regulation. The Shang people had the Layered House: hall length seven xun, height three chi, four-eaved layered house—and also called a hall, not sleeping quarters. Measured by the eight-foot xun, its hall is seven xun long. It also says four-eaved layered house: eaves are the house's curves, layers are the house's doubling—thus the Shang had eaves at the four corners and four pillars with doubled roof, so we know it was square below. The Zhou people's Bright Hall was measured by the nine-foot mat. The three dynasties' regulations do not follow one another: Xia called it Generational Chamber, Shang Layered House, Zhou Bright Hall—thus we know all are chambers. East-west nine mats, north-south seven mats, hall height one mat, five chambers—wherever chambers are two mats, nine mats means long east-west, seven mats means narrow north-south—thus symbolizing Heaven, so we know it was round above. Names do not follow one another, yet the regulation is one—only pace, xun, and mat differ in breadth and narrowness. We increase the Generational Chamber's dimensions, combine the four-eaved layered house's regulation, measure by the nine-foot mat, round above symbolizing Heaven, square below symbolizing Earth, four doors to accord with four seasons, eight windows to respond to eight nodes, five chambers to symbolize five phases, twelve halls to hear twelve new moons. Nine steps, four eaves, each chamber with four doors flanked by eight windows. Enjoying the Lord and honoring the father, hearing the new moon and promulgating government upon one hall—all accord with antiquity; its regulation is fully complete. The Bright Hall commissioner should be ordered to follow the diagram and establish it."

於是內出圖式，宣示於崇政殿，命蔡京為明堂使，開局興工，日役萬人。京言：「三代之制，修廣不相襲，夏度以六尺之步，商度以八尺之尋，而周以九尺之筵，世每近，制每廣。今若以二筵為太室，方一丈八尺，則室中設版位、禮器已不可容，理當增廣。今從周制，以九尺之筵為度，太室修四筵，三丈六尺。廣五筵，四丈五尺。共為九筵。木、火、金、水四室各修三筵，益四五，三丈一尺五寸。廣四筵，三丈六尺。共七筵，益四尺五寸。十二堂古無修廣之數，今亦廣以九尺之筵。明堂、玄堂各修四筵，三丈六尺。廣五筵，四丈五尺。左右個各修廣四筵。三丈六尺。青陽、總章各修廣四筵，三丈六尺。左右個各修四筵，三丈六尺。廣三筵，益四五。三丈一尺五寸。四阿各四筵，三丈六尺。堂柱外基各一筵，九尺。堂總修一十九筵，一十七丈一尺。廣二十一筵。一十八丈九尺。」

Thereupon diagrams were issued from within and displayed at the Chongzheng Hall; Cai Jing was appointed Bright Hall commissioner, an office opened and construction begun, with ten thousand men laboring daily. Jing said: "The three dynasties' regulations—length and breadth do not follow one another; Xia measured by the six-foot pace, Shang by the eight-foot xun, Zhou by the nine-foot mat; each age nearer to our own, each regulation broader. Now if the Great Chamber uses two mats, square one zhang eight chi, then setting spirit tablets and ritual vessels within the chamber already cannot be accommodated—reasonably it should be enlarged. Now following Zhou regulation, using the nine-foot mat as measure, the Great Chamber is four mats long, three zhang six chi. Width five mats, four zhang five chi. Together making nine mats. Wood, fire, metal, and water four chambers each three mats plus four-five, three zhang one chi five cun in length. Width four mats, three zhang six chi. Together seven mats, plus four chi five cun. The twelve halls in antiquity had no length and breadth numbers—now they too are broadened by the nine-foot mat. Bright Hall and Dark Hall each four mats long, three zhang six chi. Width five mats, four zhang five chi. Left and right wings each length and width four mats, three zhang six chi. Green Yang and Total Splendor each length and width four mats, three zhang six chi. Left and right wings each four mats long, three zhang six chi. Width three mats plus four-five, three zhang one chi five cun. Four eaves each four mats, three zhang six chi. Outside the hall pillars the foundation each one mat, nine chi. The hall's total length nineteen mats, seventeen zhang one chi. Width twenty-one mats, eighteen zhang nine chi."

蔡攸言：「明堂五門，諸廊結瓦，古無制度，漢、唐或蓋以茅，或蓋以瓦，或以木為瓦，以夾紵漆之。今酌古之制，適今之宜，蓋以素瓦，而用琉璃緣裏及頂蓋鴟尾綴飾，上施銅雲龍。其地則隨所向甃以五色之石。欄楯柱端以銅為文鹿或辟邪象。明堂設飾，雜以五色，而各以其方所尚之色。八窗、八柱則以青、黃、綠相間。堂室柱門欄楯，並塗以朱。堂階為三級，級崇三尺，共為一筵。庭樹松、梓、檜，門不設戟，殿角皆垂鈴。」詔以「玄堂」犯祖諱，取「平在朔易」之義，改為平朔，門亦如之。仍改敷祐門曰左敷佑，左承天門曰右敷佑，右承天門曰平秩，更衣大次曰齋明殿。七年四月，明堂成，有司請頒常視朔聽朝。詔：「明堂專以配帝嚴父，余悉移於大慶、文德殿。」群臣五表陳請，乃從之。

Cai You said: "The Bright Hall's five gates and all corridors with tiled roofs—in antiquity there was no regulation; Han and Tang sometimes covered with thatch, sometimes with tiles, sometimes made tiles of wood lacquered with ramie cloth. Now weighing ancient regulations and suiting present needs, cover with plain tiles, using glazed tiles for edging and lining and roof peak owl-tail ornaments, with bronze cloud-dragons set atop. The ground according to each direction is paved with stones of the five colors. Railing posts and column ends use bronze for patterned deer or ward-off-evil images. The Bright Hall's furnishings mix the five colors, each using the color honored in its direction. The eight windows and eight pillars alternated blue-green, yellow, and green. The hall chambers, pillars, gates, railings, and balustrades were all painted vermilion. The hall steps rose in three tiers, each three chi high, together equal to one mat. The courtyard was planted with pine, catalpa, and cypress; halberds were not placed at the gates; and bells hung from every corner of the hall." An edict stated that "Dark Hall" violated an ancestral taboo; taking the meaning of "establishing order at the new moon's change," the name was changed to Level New Moon, and the gate was renamed accordingly. Broad Blessings Gate was renamed Left Broad Blessing; Left Receive Heaven Gate became Right Broad Blessing; Right Receive Heaven Gate became Level Order; and the great rest pavilion for changing robes was renamed Fast-Clarity Hall. In the fourth month of the seventh year, the Bright Hall was completed; the relevant offices requested that the regular practice of viewing the new moon and holding court be restored. An edict stated: "The Bright Hall shall be used exclusively for associating with the Supreme Lord to honor the father; all other functions shall be transferred to the Great Felicity and Wende halls." Ministers submitted five memorials requesting this, and the emperor finally assented.

禮制局言：「祀天神於冬至，祀地祇於夏至，乃有常日，無所事卜。季秋享帝，以先王配，則有常月而未有常日。禮不卜常祀而卜其日，所謂卜日者，卜其辛爾。蓋月有上辛、次辛，請以吉辛為正。」

The Ritual Regulations Bureau reported: "Sacrifices to heavenly spirits at the winter solstice and to earthly spirits at the summer solstice have fixed days and require no divination. The autumn grand offering to the Lord, with former kings as associates, has a fixed month but no fixed day. Rites do not require divination for regular sacrifices but do require divination for the day—what is called divining the day means selecting an auspicious xin day. Since each month has an upper xin day and a secondary xin day, we request that an auspicious xin day be chosen."

又言：「《周禮》：'祀昊天上帝，則大裘而冕，祀五帝亦如之。享先王則袞冕。 '蓋于大裘舉正位以見配位，於袞冕舉配位以見正位，以天道事之，則舉卑明尊；大裘象道，袞冕象德，明堂以人道享上帝，請服袞冕。郊祀正位設蒲越，明堂正配位以莞，蓋取《禮記》所謂'莞簟之安'。請明堂正配位並用莞簟。又《周禮》：'以蒼璧禮天。 '又曰：'四圭有邸，以祀天，旅上帝。 '然說者謂禮神在求神之前，祀神在禮神之後。蓋一祭而並用也。夏祭方澤，兩圭有邸，與黃琮並用。明堂大享，蒼璧及四圭有邸亦宜並用。圜丘、方澤，執玄圭則搢大圭，執大圭則奠玄圭。《禮經》，祀大神祇，享先王，一如明堂親祠，宜如上儀。其正配二位，請各用籩二十六，豆二十六，簠八，簋八，登三，鉶三，柶盤、神位席、幣篚，祝篚、玉爵反坫、瑤爵、牛羊豕鼎各一，並局匕、畢茅、冪俎六，大尊、山尊、著尊、犧尊、象尊各二，壺尊六，皆設而弗酌。尊加冪。犧尊、象尊、壺尊、犧罍、象罍、壺罍各五，加勺、冪。禦盤匜一，並篚、勺、巾。飲福受黍豆一，以玉飾。飯福受胙俎一。亞獻、終獻盥洗罍、爵洗罍並篚、勺、巾各一，神廚鸞刀一。」

They also reported: "The Zhou Rites states: 'When sacrificing to August Heaven Supreme Lord, wear great fur and miancrown; when sacrificing to the Five Emperors, do likewise. When offering to former kings, wear ceremonial robe and miancrown. When wearing great fur, one presents the principal seat to reveal the associate seat; when wearing ceremonial robe and miancrown, one presents the associate seat to reveal the principal seat—when treating them by the Way of Heaven, presenting the humble reveals the honored; Great fur symbolizes the Way, and ceremonial robe and miancrown symbolize virtue; since the Bright Hall offers to the Supreme Lord through the way of humanity, we request wearing ceremonial robe and miancrown. At suburban sacrifice the principal seat uses rush mats; at the Bright Hall principal and associate seats use cattail, taking the Record of Rites phrase "the ease of cattail and bamboo mat." We request that the Bright Hall principal and associate seats both use cattail and bamboo mats. The Zhou Rites also states: "Use the green bi to honor Heaven." It also says: "Four gui with pedestals, to sacrifice to Heaven and present offerings to the Supreme Lord. Yet commentators hold that honoring the spirit comes before seeking the spirit, while sacrificing to the spirit comes after honoring the spirit. A single sacrifice uses both together. At the summer sacrifice at the Square Pond, two gui with pedestals are used together with the yellow cong. At the Bright Hall grand offering, the green bi and four gui with pedestals should likewise be used together. At the Round Mound and Square Pond, when holding the dark gui one inserts the great gui; when holding the great gui one places the dark gui. In the Classic of Rites, sacrifices to great spirits and offerings to former kings follow the same pattern as personal sacrifice at the Bright Hall and should follow the ritual described above. For the principal and associate positions, we request that each use twenty-six bian, twenty-six dou, eight fu, eight gui, three deng, three xing, spoon-trays, spirit-seat mats, silk baskets, invoker baskets, jade goblets with earthen mounds, yao goblets, and one each of the ox, sheep, and pig cauldrons, together with six tablet spoons, thatch bundles, and covered stands, two each of great, mountain, standing, sacrificial-animal, and elephant vessels, and six pot vessels—all set out but not poured. The vessels were given covers. Sacrificial-animal vessels, elephant vessels, pot vessels, sacrificial-animal jars, elephant jars, and pot jars, five each, with ladles and covers added. One imperial wash basin and ewer, together with baskets, ladles, and towels. One millet cup for receiving blessing wine, ornamented with jade. One stand for receiving blessing meat after the meal of blessing. For the secondary and final offerings, hand-washing jars and goblet-washing jars, each with one basket, ladle, and towel, and one divine-kitchen phoenix knife."

又言：「明堂用牲而不設庶羞之鼎。按元豐禮，明堂牲牢正配，各用牛一、羊一、豕一。宗祀止用三鼎而不設庶羞之鼎，其俎亦止合用六。宗廟祭祀五齊三酒，有設而弗酌者，若酒正所謂'以法共五齊三酒，以實八尊'是也。有設而酌者，若司尊彝所謂'醴齊縮酌，盎齊涚酌，凡酒脩酌'是也。今太廟、明堂之用，請以大尊實泛齊，山尊實醴齊，著尊實盎齊，犧尊實緹齊，象尊實沉齊，壺尊實三酒，皆為弗酌之尊。又以犧尊實醴齊為初獻，象尊實盎齊為亞獻，並陳於阼階之上，犧在西，象在東。壺尊實清酒為終獻，陳於阼階之下，皆為酌尊。尊三，其貳以備乏匱。明堂雖嚴父，然配天與上帝，所以求天神而禮之，宜同郊祀，用禮天神六變之樂，以天帝為尊焉。皇祐以來，以大慶殿為明堂，奏請致齋於文德殿，禮成，受賀於紫宸殿。今明堂肇建，宜於大慶殿奏請致齋，於文德殿禮成受賀。宿齋奏嚴，本以警備。仁宗詔明堂直端門，故齋夕權罷。今明堂在寢東南，不與端門直，將來宗祀，大慶殿齋宿，皇城外不設鹵簿儀仗，其警場請列於大慶殿門之外。王者祀上帝於郊，配以祖，祀於明堂，配以禰。今有司行事，乃寓端誠殿，未盡禮意。請非親祀歲，有司行事，亦於明堂。改儀仗使曰禮衛，鹵簿使曰禮器，橋道頓遞使曰禮頓，大禮、禮儀二使仍舊制。又設季秋大享登歌，並用方士。」

They also reported: "The Bright Hall uses sacrificial animals but does not set cauldrons for assorted delicacies. According to the Yuanfeng rites, at the Bright Hall sacrificial livestock for the principal and associate positions, each position uses one ox, one sheep, and one pig. Ancestral sacrifice uses only three cauldrons and does not set cauldrons for assorted delicacies; the stands likewise use only six in total. In Imperial Ancestral Temple sacrifice there are five grades of refined liquor and three wines—some set out but not poured, as when the Director of Wine says, "According to regulation supply the five grades and three wines to fill eight vessels"—this is such a case. Others are set out and poured, as when the Manager of Vessels says, "Li refined liquor is strained and poured, ang refined liquor is filtered and poured, and ordinary wine is clarified and poured"—this is such a case. For present use at the Imperial Ancestral Temple and Bright Hall, we request that the great vessel be filled with fan refined liquor, the mountain vessel with li refined liquor, the standing vessel with ang refined liquor, the sacrificial-animal vessel with ti refined liquor, the elephant vessel with chen refined liquor, and the pot vessel with the three wines—all as vessels set out but not poured. The sacrificial-animal vessel filled with li refined liquor should serve the initial offering, and the elephant vessel filled with ang refined liquor the secondary offering; both should be displayed above the east steps, with the sacrificial-animal vessel to the west and the elephant vessel to the east. The pot vessel filled with clear wine should serve the final offering and be displayed below the east steps—all as vessels from which libations are poured. Three of each vessel type, with a second set to guard against shortfall. Although the Bright Hall honors the father, associating with Heaven and the Supreme Lord is meant to seek heavenly spirits and honor them; it is appropriate to follow suburban sacrifice, using the six-transformations music for honoring heavenly spirits, with the Heavenly Lord as the principal object of honor. Since Huangyou, when the Great Felicity Hall served as the Bright Hall, memorials requesting fasting were submitted at the Wende Hall; when the rites were complete, congratulations were received at the Zichen Hall. Now that the Bright Hall has been newly built, memorials requesting fasting should be submitted at the Great Felicity Hall, and congratulations should be received at the Wende Hall when the rites are complete. The overnight-fast strictness drums were originally meant to warn and prepare. Emperor Renzong decreed that because the Bright Hall directly faced the Terminal Gate, the evening fasting drums were temporarily discontinued. Now the Bright Hall lies southeast of the sleeping quarters and does not directly face the Terminal Gate; for future ancestral sacrifice, when lodging in fasting at the Great Felicity Hall, no guard of honor or ceremonial escort will be set outside the imperial city; we request that the warning ground be lined up outside the Great Felicity Hall gate. The king sacrifices to the Supreme Lord in the suburbs, associating the ancestor; he sacrifices at the Bright Hall, associating the father. Now when officials perform the rite, they lodge it in the Duancheng Hall, which does not fully express the ritual intent. We request that in years when the emperor does not sacrifice personally, officials performing the rite should also do so at the Bright Hall. The ceremonial escort commissioner should be renamed Ritual Guard, the guard-of-honor commissioner Ritual Vessels, and the bridge-road relay commissioner Ritual Relay; the two commissioners for Great Rites and Ritual Protocol should remain under the old system. Also establish ascending-song for the autumn grand offering, all to be performed by fangshi ritual masters."

初，禮部尚書許光凝等議：「明堂五室祀五帝，而王安石以五帝為五精之君，昊天之佐，故分位於五室，與享於明堂。神宗詔唯以英宗配帝，悉去從祀群神。陛下肇新宏規，得其時制，位五帝於五室，既無以禰概配之嫌，止祀五帝，又無群神從祀之瀆，則神考絀六天于前，陛下正五室於後，其揆一也。」至是詔罷從祀，而親祠五室焉。尋詔每歲季秋大享，親祠明堂如孟月朝獻禮，罷有司攝事，及五使儀仗等。

Initially, Minister of Rites Xu Guangning and others deliberated: "The Bright Hall's five chambers sacrifice to the Five Emperors, while Wang Anshi held the Five Emperors to be lords of the five essences and assistants to August Heaven, and therefore divided their positions among the five chambers to share in the Bright Hall offering. Emperor Shenzong decreed that only Yingzong should associate with the Supreme Lord, entirely removing the attendant sacrifice of the host of spirits. Your Majesty is newly inaugurating the great plan and has obtained the timely regulation by placing the Five Emperors in the five chambers—there is no suspicion of using the father to stand in as associate; by sacrificing only to the Five Emperors, there is again no profanation through attendant sacrifice by the host of spirits; just as Divine Father abolished the six heavens before, Your Majesty rectifies the five chambers after—the measure is one." At this time an edict discontinued attendant sacrifice, and the emperor personally sacrificed in the five chambers. Soon an edict ordered that each year's autumn grand offering be performed personally at the Bright Hall like the first-month court offering, discontinuing officials acting on the emperor's behalf as well as the five commissioners' ceremonial escort and the like.

已而太常寺上《明堂儀》：皇帝散齋七日於別殿，致齋三日於內殿，有司設大次於齋明殿，設小次於明堂東階下。祀曰，行事、執事、陪祠官立班殿下，東西相向。皇帝服袞冕，太常卿、東上閣門官、太常博士前導。禮部侍郎奏中嚴外辦，太常卿奏請行禮。太常卿奏禮畢，禮部郎中奏解嚴。其禮器、牲牢、酒饌、奠獻、玉幣、升煙、燔首、祭酒、讀冊、飲福、受胙並樂舞等，並如宗祀明堂儀。其行事、執事、陪祠官，並前十日受誓戒於明堂。行事、執事官致齋三日，前一日並服朝服立班省饌，祀日並祭服。陪位官致齋一日。祀前二日仍奏告神宗配侑。自是迄宣和七年，歲皆親祀明堂。

Then the Court of Imperial Sacrifices submitted the Bright Hall Protocol: the emperor was to observe general abstinence for seven days in a separate hall and concentrated fasting for three days in the inner hall; the relevant offices were to set the great rest pavilion at Fast-Clarity Hall and the small rest pavilion below the Bright Hall's east steps. On the day of sacrifice, ritual-performing, assisting, and attendant-sacrifice officials formed ranks below the hall, facing east and west. The emperor wore ceremonial robe and miancrown, preceded by the Director of Imperial Sacrifices, an eastern upper Gatehouse official, and an Imperial Sacrifices academician. The Vice Minister of Rites announced mid-strictness and outer readiness; the Director of Imperial Sacrifices announced a request to perform the rite. The Director of Imperial Sacrifices announced that the rites were complete; the Director of the Ministry of Rites announced that strictness was lifted. The ritual vessels, sacrificial livestock, wine and food, offerings, jade and silks, ascending smoke, burning of heads, libation wine, reading of the register, receiving blessing wine, receiving blessing meat, and music and dance—all followed the ancestral Bright Hall sacrifice protocol. The ritual-performing, assisting, and attendant-sacrifice officials all received oath and abstinence at the Bright Hall ten days beforehand. Ritual-performing and assisting officials observed concentrated fasting for three days; the day before, all wore court dress and formed ranks to inspect the offerings; on the sacrifice day all wore sacrificial dress. Attendant officials observed concentrated fasting for one day. Two days before the sacrifice they still submitted an announcement informing that Emperor Shenzong was the associate. From this until Xuanhe 7 (1125), the emperor personally sacrificed at the Bright Hall every year.

四年，太常寺看詳、國子監丞王普言明堂有未合禮者十一事：其一，謂陶匏用於郊丘，玉爵用於明堂，今茲明堂實兼郊禮，宜用陶匏，他日正宗祀之禮，當奉玉爵。其二，《禮經》，太牢當以牛、羊、豕為序，今用《我將》之詩，遂以羊、豕、牛為序，所謂以辭害意，豈有用大牲作元祀，而反在羊、豕之後者？其三，陳設尊罍，宜仿《周官》司尊彝秋嘗之制。其四，泛齊醴齊，宜代以今酒而不易其名。其五、其六，祭器、冕服，當從古制。其七，皇帝未後詣齋室，則是致齋二日有半，乞用質明以成三日之禮。其八，齋不飲酒茹葷，乞罷官給酒饌，俾得專心致志，交於神明。其九，設神位版及升煙、奠冊，不當委之散吏。其十、十一，皆論樂。並從之。

In the fourth year, Court of Imperial Sacrifices reviewer and Directorate of Education assistant director Wang Pu reported eleven matters in which the Bright Hall rite did not conform to ritual: first, earthenware and gourds are used at the suburban mound and jade goblets at the Bright Hall—now this Bright Hall in fact combines suburban rites, so earthenware and gourds should be used; on another day, for the proper ancestral sacrifice rite, jade goblets should be offered. Second, the Classic of Rites prescribes that the great offering should follow the order of ox, sheep, and pig—now, using the ode "I Will," the order is sheep, pig, and ox—what is called letting words harm meaning; how could the great sacrificial animal used for the primary sacrifice come after the sheep and pig? Third, the display of vessels and jars should follow the autumn offering regulation of the Manager of Vessels in the Offices of Zhou. Fourth, fan refined liquor and li refined liquor should be replaced with present-day wine without changing their names. Fifth and sixth, sacrificial vessels and miancrown dress should follow the ancient regulations. Seventh, if the emperor does not afterward proceed to the fasting chamber, concentrated fasting lasts only two and a half days—we request that dawn be used to complete the three-day rite. Eighth, during fasting one does not drink wine or eat meat—we request that official provision of wine and food be discontinued so that one may concentrate the mind and commune with the spirits. Ninth, setting spirit-seat tablets, ascending smoke, and laying the register should not be entrusted to low-ranking clerks. The tenth and eleventh both concern music. All were adopted.

三十一年，以欽宗之喪，用元祐故事，皆前期朝獻景靈宮、朝享太廟，皆遣大臣攝事；唯親行大享之禮，禮畢宣赦，樂備不作。附廟畢如故事。享罷合祭，奉徽宗配。祀五天帝、五人帝於堂上，五官神於東廂，仍罷從祀諸神位，用熙寧禮也。

In the thirty-first year, because of mourning for Emperor Qinzong, following the Yuanyou precedent, court offerings were made beforehand at the Jingling Palace and at the Imperial Ancestral Temple, all with great ministers acting on the emperor's behalf; Only the grand offering rite was performed in person; when the rites were complete an amnesty was proclaimed, but the full music was not performed. After enshrinement in the temple was complete, the procedure followed precedent. After the offering came a joint sacrifice, with Huizong presented as associate. The Five Heavenly Emperors and Five Human Emperors were sacrificed to on the hall, and the Five Official spirits in the east wing; attendant sacrifice of the host of spirit seats was still discontinued, following the Xining rite.

孝宗淳熙六年，以群臣議，復合祭天地，並侑祖宗、從祀百神，如南郊。十五年九月，有事於明堂，上問宰執配位。周必大奏：「昨已申請，高宗几筵未除，用徽宗故事未應配坐，且當以太祖、太宗並配。」留正亦言之。上曰：「有紹興間典故，可參照無疑。」

In Xiaozong's Chunxi 6 (1179), on the ministers' deliberation, joint sacrifice of Heaven and Earth was restored, jointly associating the ancestors and attendant sacrifice of the hundred spirits, as at the Southern Suburb. In the ninth month of the fifteenth year, there was a ceremony at the Bright Hall; the emperor asked the chief ministers about the associate position. Zhou Bida memorialized: "I already submitted a request yesterday—Gaozong's spirit tablet has not yet been removed; following Huizong's precedent he should not yet take the associate seat; for now Taizu and Taizong should jointly serve as associates." Liu Zheng said the same. The emperor said: "There are precedents from the Shaoxing period that can be consulted without doubt."

嘉定十七年閏八月，理宗即位，大享當用九月八日，在甯宗梓宮未發之前，下禮官及台諫、兩省詳議。吏部尚書羅點等言：「本朝每三歲一行郊祀，皇祐以來始講明堂之禮，至今遵行。稽之《禮經》，有'越紼行事'之文，'既殯而祭'之說，則雖未葬以前，可以行事。且紹熙五年九月，在孝宗以日易月釋服之後，未發引之前；慶元六年九月，亦在光宗以日易月釋服之後，未發引之前。今來九月八日，前祀十日，皇帝散齋別殿，百官各受誓戒，系在閏八月二十七日，即當在以日易月未釋服之內。乞下太史局，於九月內擇次辛日行禮，則在釋服之後，正與前史相同。」乃用九月二十八日辛卯。前二日，朝獻景靈宮，前一日，享太廟，遣官攝事。皇帝親行大享，禮成不賀。

In the intercalary eighth month of Jiading 17 (1224), when Lizong took the throne, the grand offering was scheduled for the eighth day of the ninth month, before Ningzong's coffin had been sent off; ritual officials, censorate remonstrators, and the two secretariats were ordered to deliberate in detail. Minister of Personnel Luo Dian and others reported: "Our dynasty performs suburban sacrifice every three years; since Huangyou the Bright Hall rite has been instituted and followed to the present. Examining the Classic of Rites, there is the text "cross the mourning cord to perform the rite" and the teaching "after encoffining, then sacrifice"—thus even before burial one may perform the rite. Moreover, in the ninth month of Shaoxi 5 (1194), it came after Xiaozong's release from mourning by substituting days for months and before the coffin was sent off; In the ninth month of Qingyuan 6 (1200), likewise after Guangzong's release from mourning by substituting days for months and before the coffin was sent off. Now the eighth day of the ninth month, ten days before the sacrifice—the emperor's general abstinence in a separate hall and the officials' receipt of oath and abstinence fall on the twenty-seventh day of the intercalary eighth month, that is, within the period of substituting days for months before release from mourning. We request that the Directorate of Astronomy be ordered to choose a secondary xin day within the ninth month for the rite—then it would come after release from mourning, exactly matching previous records." The twenty-eighth day of the ninth month, xinmao, was then chosen. Two days before, a court offering was made at the Jingling Palace; one day before, an offering at the Imperial Ancestral Temple—officials were dispatched to act on the emperor's behalf. The emperor personally performed the grand offering; when the rites were complete, no congratulations were offered.

淳祐三年，將作少監、權樞密都承旨韓祥言：「竊以明堂之禮，累聖不廢嚴父配侑之典。南渡以來，事頗不同。高廟中興，徽宗北狩，當時合祭天地於明堂，以太祖、太宗配，非廢嚴父之祀，以父在故也。及紹興末，乃以徽廟配。孝宗在位二十八年，娛奉堯父，故無祀父之典，南郊、明堂，惟以太祖、太宗配，沿襲至今，遂使陛下追孝甯考之心有所未盡。」時朝散大夫康熙亦援倪思所著合宮嚴父為言。上曰：「三後並侑之說最當。」是後明堂以太祖、太宗、甯宗並侑。寶祐五年九月辛酉，復奉高宗升侑。於是明堂之禮，一祖三宗並配。度宗鹹淳五年，明堂大享，又去甯宗，奉理宗與祖宗並配。

In Chunyou 3 (1243), Assistant Director of Palace Construction and Acting Director of the Privy Council Secretariat Han Xiang said: "I venture that in the Bright Hall rite, successive sages have never abolished the canon of honoring the father as associate. Since the crossing south, matters have been rather different. When Gaozong restored the dynasty, Huizong was on the northern hunt; at that time Heaven and Earth were jointly sacrificed at the Bright Hall with Taizu and Taizong as associates—not because the rite of honoring the father was abolished, but because the father was still alive. By the end of Shaoxing, Huizong's temple was made associate. Xiaozong reigned twenty-eight years, honoring his father like Yao—thus there was no rite of sacrificing to the father; at the Southern Suburb and Bright Hall only Taizu and Taizong served as associates, a practice followed to the present, so Your Majesty's filial devotion toward Ningzong remains incompletely expressed." At the time Court Gentleman Kang Xi also cited Ni Si's writings on the Bright Hall and honoring the father. The emperor said: "The proposal for three ancestors jointly as associates is most appropriate." Thereafter at the Bright Hall Taizu, Taizong, and Ningzong served jointly as associates. In the ninth month, xinyou day, of Baoyou 5 (1257), Gaozong was again elevated as associate. Thus in the Bright Hall rite, one founder-ancestor and three lineage-ancestors served jointly as associates. In Duzong's Xianchun 5 (1269), at the Bright Hall grand offering Ningzong was again removed and Lizong elevated jointly with the ancestors as associates.

先是，紹興初，權禮部尚書胡直孺等言：「國朝配祀，自英宗始配以近考，司馬光、呂誨爭之，以為詘祖進父，然卒不能奪王珪、孫抃之諂辭。其後，神宗謂周公守祀在成王之世，成王以文王為祖，則明堂非以考配明矣。王安石亦對以誤引《孝經》嚴父之說，惜乎當時無有辨正之者。今或者曰：後稷為周之祖，文王、武王是為二祧。高祖為漢之祖，孝文、孝武特崇兩廟。皆子孫世世所奉承者。太祖為帝者祖，太宗、真宗宜為帝者宗。皇祐以一祖二宗並配，議出於此。直孺等聞前漢以高祖配天，後漢以光武配明堂，蓋古之帝王非建邦啟土者，皆無配之祭。故雖周之成、康，漢之文、景、明、章，其德業非不美也，然而子孫不敢推以配天者，避祖宗也。有宋肇基創業之君，太祖是已。太祖則周之後稷，配祭於郊者也；太宗則周之文王，配祭於明堂者也。此二祭者，萬世不遷之法。皇祐宗祀，合祭天地，固宜以太祖、太宗配。當時蓋拘于嚴父，故配帝並及于真宗。今主上紹膺大統，自真宗至於神宗均為祖廟，獨躋則患在於無名，並配則幾同於袷享。今參酌皇祐詔書，請合祭昊天上帝、皇地祇於明堂，奉太祖、太宗以配，惟禮專而事簡，庶幾可以致力於神，萬世行之可也。」

Earlier, at the beginning of Shaoxing, Acting Minister of Rites Hu Zhiru and others said: "Our dynasty's associate sacrifices—from Yingzong onward the recent father was made associate; Sima Guang and Lu Hui contested this as demeaning the ancestors to elevate the father, yet could not overturn Wang Gui and Sun Bian's flattery. Afterward, Shenzong said the Duke of Zhou maintained sacrifice in King Cheng's age; King Cheng took King Wen as ancestor—thus it is clear the Bright Hall does not associate with the father. Wang Anshi also responded by mistakenly citing the Classic of Filial Piety's theory of honoring the father—alas, at that time there was no one to correct it. Now some say: Hou Ji was Zhou's ancestor; King Wen and King Wu are the two lineage-ancestors. Gaozu was Han's ancestor; Emperor Wen and Emperor Wu specially honored the two temples. All are what descendants generation after generation uphold. Taizu is the founder-ancestor of emperors; Taizong and Zhenzong should be the lineage-ancestors of emperors. Huangyou used one founder-ancestor and two lineage-ancestors jointly as associates—the deliberation arose from this. Zhiru and others noted that Former Han associated Gaozu with Heaven and Later Han Guangwu at the Bright Hall—for ancient emperors who did not found the state and open its territory, all lacked associate sacrifice. Therefore although Zhou's Cheng and Kang, and Han's Wen, Jing, Ming, and Zhang had merit and accomplishment of no small beauty, descendants did not dare promote them to associate with Heaven, deferring to their ancestors. Song's ruler who founded the base and created the enterprise was Taizu. Taizu is Zhou's Hou Ji, associating at the suburban sacrifice; Taizong is Zhou's King Wen, associating at the Bright Hall. These two sacrifices are the law unchanging for ten thousand generations. Huangyou's ancestral sacrifice jointly sacrificed Heaven and Earth—it was fitting to use Taizu and Taizong as associates. At that time they were bound by honoring the father, so the associate with the Lord also included Zhenzong. Now Your Majesty has succeeded to the great succession; from Zhenzong to Shenzong all are ancestral temples—elevating one alone would lack proper designation; joint association would nearly equal a combined seasonal offering. Now weighing Huangyou's edict, we request jointly sacrificing August Heaven Supreme Lord and Imperial Earth Almighty at the Bright Hall, with Taizu and Taizong as associates—only the rite is focused and the affair simple, so effort may be devoted to the spirits; it may be practiced for ten thousand generations."

七年，徽宗哀聞。是歲九月，中書舍人傅崧卿援嚴父之說，不幸太上諱問奄至，而大享不及，理實未安。吏部尚書孫近等言：「元年以來，祖、宗並配，今論者乃欲祖、宗並配之外，增道君皇帝一位，不合典禮。」權禮部侍郎陳公輔言：「今梓宮未還，廟社未定，疆土未復，臣竊意祖宗、上皇神靈所望于陛下者，必欲興衰撥亂，恢復中原，迎還梓宮，歸藏陵寢，以隆我宋無疆之業。若如議者之言，以陛下貴為天子，上皇北狩十有一年，未獲天下之養，今不幸而崩，且欲因明堂之禮，追配上帝，謂是足以盡人子之孝，則于陛下之志，恐亦小矣。宜依故事合祭天地，祖、宗並侑。太上升配，似未可行。」至嘉定四年，遂以太祖、太宗、高宗、甯宗並侑，至度宗，復以太祖、太宗、高宗、理宗並配焉。

In the seventh year, Huizong's death was announced. That year in the ninth month, Drafting Edict Attendant Fu Songqing cited the theory of honoring the father; unhappily news of the Retired Emperor's death suddenly arrived, and the grand offering could not be completed—in reason and fact this was unsettling. Minister of Personnel Sun Jin and others said: "Since the first year, ancestors and lineage-ancestors have served jointly as associates; now deliberators wish beyond them to add the Daoist Lord Emperor—this does not accord with canonical ritual." Acting Vice Minister of Rites Chen Gongfu said: "Now the imperial coffin has not returned, the altars of state are unsettled, the territory is unrestored—I venture that what the ancestors and the Retired Emperor's spirits hope from Your Majesty is to revive the declining and settle disorder, restore the Central Plains, welcome back the imperial coffin, return it to the mausoleum, and elevate Song's boundless enterprise. If as deliberators say—Your Majesty honored as Son of Heaven while the Retired Emperor was on the northern hunt eleven years without receiving the realm's support, now unhappily deceased, and wishing through the Bright Hall rite to posthumously associate with the Supreme Lord, holding this sufficient to fulfill a son's filial piety—then toward Your Majesty's true aspiration, I fear it falls short. It is appropriate to follow precedent and jointly sacrifice Heaven and Earth, with ancestors and lineage-ancestors jointly as associates. Elevating the Retired Emperor as associate seems not yet feasible." By Jiading 4 (1211), Taizu, Taizong, Gaozong, and Ningzong served jointly as associates; by Duzong's time, again Taizu, Taizong, Gaozong, and Lizong served jointly as associates.

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