Volume 6 Treatises 1: Rites 1

唐、虞之時，祭天之屬為天禮，祭地之屬為地禮，祭宗廟之屬為人禮。故書云命伯夷典朕三禮，所以彌綸天地，經緯陰陽，辨幽賾而洞幾深，通百神而節萬事。殷因於夏，有所損益，旁垂祗訓，以勸生靈。商辛無道，雅章湮滅。周公救亂，弘制斯文，以吉禮敬鬼神，以凶禮哀邦國，以賓禮親賓客，以軍禮誅不虔，以嘉禮合姻好，謂之五禮。故曰「禮經三百，威儀三千，未有入室而不由戶者」也。成、康由之，而刑厝不用。

In the age of Tang and Yu, sacrifices to Heaven were classified as rites of Heaven, sacrifices to Earth as rites of Earth, and sacrifices in the ancestral temples as rites of Man. The Book therefore records the command to appoint Bo Yi to oversee the Three Rites—the means by which to embrace Heaven and Earth, align yin and yang, discern what is hidden and profound, commune with the hundred spirits, and regulate the myriad affairs of state. The Yin dynasty adopted Xia ritual practice with modifications, handing down reverent instruction to guide the people. King Zhou of Shang was devoid of virtue, and the refined ritual codes were destroyed. The Duke of Zhou restored order amid chaos and broadly codified ritual culture: auspicious rites to honor spirits and the dead, inauspicious rites to mourn for the state, guest rites to welcome visitors, military rites to punish the irreverent, and celebratory rites to sanction marriage—all together called the Five Rites. Hence the saying: "The ritual canon comprises three hundred sections and ceremonial forms three thousand—and no one enters the inner chamber except through the door." Kings Cheng and Kang upheld these rites, and punishments fell into disuse.

自犬戎弒后，遷周削弱，禮失樂微，風凋俗敝。仲尼預蜡賓而歎曰：「丘有志焉，禹、湯、文、武、成王、周公未有不謹於禮者也。」於是緝禮興樂，欲救時弊。君棄不顧，道鬱不行。故敗國喪家亡人，必先廢其禮。昭公娶孟子而諱姓，楊侯竊女色而傷人。故曰婚姻之禮廢，則淫僻之罪多矣。羣飲而逸，不知其郵，鄉飲酒之禮廢，則爭鬬之獄繁矣。魯侯逆五廟之祀，漢帝罷三年之制，喪祭之禮廢，則骨肉之恩薄矣。諸侯下堂於天子，五伯召君於河陽，朝聘之禮廢，則侵陵之漸起矣。

After the Quan Rong killed the queen and the Zhou court was relocated and enfeebled, ritual was lost and music faded; customs declined and morals decayed. Confucius, present as a guest at the year-end la sacrifice, sighed and said: "I have a purpose in this. Yu, Tang, King Wen, King Wu, King Cheng, and the Duke of Zhou—none ever neglected ritual propriety. He then compiled the rites and revived music, seeking to remedy the disorders of the age. The ruler ignored him, and the Way was blocked and could not be put into practice. Thus doomed states, ruined houses, and lost lives all begin by abandoning ritual. Duke Zhao married Mengzi while concealing her surname; the Marquis of Yang seized another man's wife and killed him. Hence the saying: when marriage rites are abandoned, licentious and depraved crimes multiply. When men drink together in unruly groups and know no restraint, and the district drinking rites are abandoned, lawsuits over brawling multiply. The ruler of Lu reversed the sacrifices of the five ancestral temples; a Han emperor abolished three-year mourning—when mourning and sacrificial rites are abandoned, kinship ties grow thin. When feudal lords stepped down from the hall before the Son of Heaven, and the Five Hegemons summoned a ruler to Heyang—when audience and diplomatic rites were abandoned, the first steps toward usurpation began.

秦氏以戰勝之威，并吞九國，盡收其儀禮，歸之咸陽。唯採其尊君抑臣，以為時用。至於退讓起於趨步，忠孝成於動止，華葉靡舉，鴻纖並擯。甚芻狗之棄路，若章甫之遊越，懦林道盡，詩書為煙。

The Qin, wielding the prestige of military victory, annexed the nine states, seized their entire ritual corpus, and brought it to Xianyang. They adopted only what exalted the ruler and subordinated ministers, for immediate political use. As for the courtesy of yielding in one's step, or loyalty and filial piety embodied in every motion—none of it was preserved; great and small alike were discarded. It was like straw dogs cast aside on the road, like ceremonial caps worn in the land of Yue—the Confucian tradition was extinguished, and the classics were reduced to ashes.

漢高祖既平秦亂，初誅項羽，放賞元勳，未遑朝制。羣臣飲酒爭功，或拔劍擊柱，高祖患之。叔孫通言曰：「儒者難與進取，可與守成。」於是請起朝儀而許焉，猶曰「度吾能行者為之」。微習禮容，皆知順軌。若祖述文、武，憲章洙、泗，則良由不暇，自畏之也。武帝興典制而愛方術，至於鬼神之祭，流宕不歸。世祖中興，明皇纂位，祀明堂，襲冠冕，登靈臺，望雲物，得其時制，百姓悅之。而朝廷憲章，其來已舊，或得之於升平之運，或失之於凶荒之年，而世載遐邈，風流訛舛。必有人情，將移禮意，殷、周所以異軌，秦、漢於焉改轍。至於增輝風俗，廣樹隄防，非禮威嚴，亦何以尚！譬山祇之有嵩、岱，海若之有滄溟，飾以涓塵，不貽伊敗。而高堂生於所傳士禮亦謂之儀，弘暢人情，粉飾行事。洎西京以降，用相裁準，咸稱當世之美，自有周旋之節。黃初之詳定朝儀，太始之削除乘謬，則宋書言之備矣。

After Emperor Gaozu of Han quelled the Qin rebellion, executed Xiang Yu, and rewarded his founding ministers, he had no time to establish court ceremony. His ministers quarreled over credit while drinking; some drew swords and struck the pillars. Gaozu was deeply troubled. Shusun Tong said: "Confucian scholars are poor partners for conquest, but excellent for preserving what has been won. He then asked to establish court ceremony and was permitted—but only on the condition that it be scaled to what Gaozu could actually perform. After brief instruction in ritual deportment, everyone knew to follow proper form. Had he sought to follow the example of Kings Wen and Wu and take the classics as his charter, he truly lacked the time—and feared he could not measure up. Emperor Wu revived canonical institutions yet dabbled in esoteric arts; sacrifices to spirits and ghosts wandered far from orthodox practice. The Founding Emperor restored the Han; Emperor Ming took the throne: they sacrificed at the Bright Hall, donned ceremonial caps, ascended the Spirit Terrace, and observed celestial signs—restoring timely institutions to the people's delight. Yet the court's statutes were ancient; some were preserved in ages of peace, others lost in years of famine—and over distant generations, custom grew corrupt and confused. Human sentiment inevitably shifts the meaning of ritual—hence Yin and Zhou followed different paths, and Qin and Han changed course. As for enhancing custom and erecting broad moral bulwarks—if not the majesty of ritual, what could surpass it! As Mount Song and Mount Tai belong to the mountain spirits, and the vast ocean to the sea lord—a speck of adornment cannot mar their grandeur. Gaotang Sheng, in the transmitted Scholar's Rites also called Yili, broadly clarified human sentiment and adorned proper conduct. From the Western Capital onward, these were used as mutual standards; all were praised as the finest ritual of their age, each with its own rules of courtly interchange. The detailed codification of court ceremony under Huangchu and the elimination of ritual errors under Taishi—the Book of Song treats these fully.

梁武始命羣儒，裁成大典。吉禮則明山賓，凶禮則嚴植之，軍禮則陸璉，賓禮則賀瑒，嘉禮則司馬褧。帝又命沈約、周捨、徐勉、何佟之等，咸在參詳。陳武克平建業，多準梁舊，仍詔尚書左丞江德藻、員外散騎常侍沈洙、博士沈文阿、中書舍人劉師知等，或因行事，隨時取捨。後齊則左僕射陽休之、度支尚書元修伯、鴻臚卿王晞、國子博士熊安生，在周則蘇綽、盧辯、宇文㢸，並習於儀禮者也，平章國典，以為時用。高祖命牛弘、辛彥之等採梁及北齊儀注，以為五禮云。

Emperor Wu of Liang first ordered Confucian scholars to compile the great ritual canon. For auspicious rites he assigned Ming Shanbin; for inauspicious rites, Yan Zhizhi; for military rites, Lu Lian; for guest rites, He Yang; for celebratory rites, Sima Jiong. The emperor also assigned Shen Yue, Zhou She, Xu Mian, He Tongzhi, and others to join in the detailed review. Emperor Wu of Chen, after conquering Jianye, largely followed Liang precedent; he further ordered Jiang Dezao, Shen Zhu, Shen Wena, Liu Shizhi, and others to adapt ritual practice as circumstances required. In Northern Qi, Yang Xiuzhi, Yuan Xiubo, Wang Xi, and Xiong Ansheng; in Northern Zhou, Su Chuo, Lu Bian, and Yuwen Kai—all masters of ceremonial rites—jointly deliberated state ritual for contemporary use. Emperor Gaozu ordered Niu Hong, Xin Yanzhi, and others to compile Liang and Northern Qi ritual regulations into the Five Rites.

禮曰：「萬物本乎天，人本乎祖，所以配上帝也。」秦人蕩六籍以為煨燼，祭天之禮殘缺，儒者各守其所見物而為之義焉。一云：祭天之數，終歲有九，祭地之數，一歲有二，圓丘、方澤，三年一行。若圓丘、方澤之年，祭天有九，祭地有二。若天不通圓丘之祭，終歲有八。地不通方澤之祭，終歲有一。此則鄭學之所宗也。一云：唯有昊天，無五精之帝。而一天歲二祭，壇位唯一。圓丘之祭，即是南郊，南郊之祭，即是圓丘。日南至，於其上以祭天，春又一祭，以祈農事，謂之二祭，無別天也。五時迎氣，皆是祭五行之人帝太皡之屬，非祭天也。天稱皇天，亦稱上帝，亦直稱帝。五行人帝亦得稱上帝，但不得稱天。故五時迎氣及文、武配祭明堂，皆祭人帝，非祭天也。此則王學之所宗也。梁、陳以降，以迄于隋，議者各宗所師，故郊丘互有變易。

The Rites state: "The myriad things root in Heaven; man roots in the ancestor—therefore the ancestor is paired with the Supreme Lord. The Qin burned the Six Classics to ashes; rites for sacrificing to Heaven were shattered, and each Confucian school defended its own interpretation. One view holds: sacrifices to Heaven number nine in a year; sacrifices to Earth, two; the Round Mound and Square Marsh rites are performed once every three years. In years when the Round Mound and Square Marsh rites are performed, sacrifices to Heaven total nine and sacrifices to Earth, two. If the Round Mound rite is not included, sacrifices to Heaven total eight for the year. If the Square Marsh rite is not included, sacrifices to Earth total one for the year. This is the position honored by the Zheng school. Another view: there is only August Heaven; there are no Five Essence Emperors. Yet Heaven receives two sacrifices per year, at a single altar. The Round Mound sacrifice is the Southern Suburb rite; the Southern Suburb rite is the Round Mound sacrifice. At the winter solstice Heaven is sacrificed to upon it; in spring a second sacrifice prays for the harvest—these two sacrifices, with no distinction of separate Heavens. The five seasonal qi-reception rites all sacrifice to the Human Emperors of the Five Phases, such as Taihao—they are not sacrifices to Heaven. Heaven is called August Heaven, also Supreme Lord, also simply Lord. The Human Emperors of the Five Phases may also be styled Supreme Lord, but may not be called Heaven. Therefore the five seasonal qi-receptions and the paired sacrifices to Kings Wen and Wu at the Bright Hall are all sacrifices to Human Emperors, not to Heaven. This is the position honored by the Wang school. From Liang and Chen down to Sui, each faction followed its own master—hence the suburban and mound rites underwent repeated change.

梁南郊，為圓壇，在國之南。高二丈七尺，上徑十一丈，下徑十八丈。其外再壝，四門。常與北郊間歲。正月上辛行事，用一特牛，祀天皇上帝之神於其上，以皇考太祖文帝配。禮以蒼璧制幣。五方上帝、五官之神、太一、天一、日、月、五星、二十八宿、太微、軒轅、文昌、北斗、三台、老人、風伯、司空、雷電、雨師，皆從祀。其二十八宿及雨師等座有坎，五帝亦如之，餘皆平地。器以陶匏，席用槀秸。太史設柴壇於丙地。皇帝齋於萬壽殿，乘玉輅，備大駕以行禮。禮畢，變服通天冠而還。

The Liang Southern Suburb altar was a round mound south of the capital. It stood two zhang and seven chi high, eleven zhang across at the top and eighteen zhang at the base. Two concentric enclosure walls surrounded it, with four gates. It was normally performed in alternate years with the Northern Suburb rite. On the first xin day of the first month, a single bull was offered; the Celestial Emperor Supreme Lord was sacrificed to upon the altar, with the emperor's deceased father and Founding Emperor Wen as associates. The rite employed a green jade bi disc to form the ritual silks. The Five Direction Supreme Lords, Five Officials, Grand Unity, Celestial Unity, Sun, Moon, Five Stars, Twenty-eight Lodges, Grand Subtlety, Chariot Pivot, Literary Glory, Northern Dipper, Three Terraces, Old Man, Wind Lord, Minister of Works, Thunder, Lightning, and Rain Master—all received associated sacrifice. The Twenty-eight Lodges, Rain Master, and others had pit-seats; the Five Emperors likewise; all others were on level ground. Vessels were pottery and gourd; mats were of straw and stalks. The Grand Astrologer erected a firewood altar at the bing position. The emperor fasted in the Hall of Longevity, rode the jade chariot, and with full imperial escort performed the rite. When the rite was finished, he changed into the sky-piercing cap and returned.

北郊，為方壇於北郊。上方十丈，下方十二丈，高一丈。四面各有陛。其外為壝再重。與南郊間歲。正月上辛，以一特牛，祀后地之神於其上，以德后配。禮以黃琮制幣。五官之神、先農、五岳、沂山、嶽山、白石山、霍山、無閭山、蔣山、四海、四瀆、松江、會稽江、錢塘江、四望，皆從祀。太史設埋坎於壬地焉。

The Northern Suburb altar was a square mound at the northern suburb. Its top measured ten zhang square, its base twelve zhang, and its height one zhang. Each of its four sides had steps. Two layers of enclosing wall stood outside it. It alternated years with the Southern Suburb rite. On the first xin day of the first month, a single bull was offered; Queen Earth was sacrificed to upon the altar, with the Virtue Empress as associate. The rite employed a yellow jade cong tube to form the ritual silks. The Five Officials, First Farmer, Five Sacred Mountains, Mount Yi, Mount Yue, Mount Baishi, Mount Huo, Mount Wulü, Mount Jiang, the Four Seas, Four Rivers, Song River, Kuaiji River, Qiantang River, and Four Outlooks—all received associated sacrifice. The Grand Astrologer prepared a burial pit at the ren position.

天監三年，左丞吳操之啟稱：「傳云『啟蟄而郊』，郊應立春之後。」尚書左丞何佟之議：「今之郊祭，是報昔歲之功，而祈今年之福。故取歲首上辛，不拘立春之先後。周冬至於圓丘，大報天也。夏正又郊，以祈農事，故有啟蟄之說。自晉太始二年，并圓丘、方澤同於二郊。是知今之郊禋，禮兼祈報，不得限以一途也。」帝曰：「圓丘自是祭天，先農即是祈穀。但就陽之位，故在郊也。冬至之夜，陽氣起於甲子，既祭昊天，宜在冬至。祈穀時可依古，必須啟蟄。在一郊壇，分為二祭。」自是冬至謂之祀天，啟蟄名為祈穀。何佟之又啟：「案鬯者盛以六彝，覆以畫冪，備其文飾，施之宗廟。今南北二郊，儀注有祼，既乖尚質，謂宜革變。」博士明山賓議，以為：「表記『天子親耕，粢盛秬鬯，以事上帝』，蓋明堂之祼耳。郊不應祼。」帝從之。又有司以為祀竟，器席相承還庫，請依典燒埋之。佟之等議：「案禮『祭器弊則埋之』。今一用便埋，費而乘典。」帝曰：「薦藉輕物，陶匏賤器，方還付庫，容復穢惡。但敝則埋之，蓋謂四時祭器耳。」自是從有司議，燒埋之。

In Tianjian 3, Left Assistant Director Wu Caozhi submitted: "Tradition says 'suburban sacrifice at the Awakening of Insects'—the suburban rite should fall after the Establishment of Spring. Left Assistant Director He Tongzhi replied: "The present suburban sacrifice reports the previous year's achievements and prays for the coming year's blessings. Hence the first xin day of the year is chosen, without regard to whether it falls before or after the Establishment of Spring. Under Zhou, the winter solstice sacrifice at the Round Mound was the great report to Heaven. Under the Xia calendar a second suburban sacrifice prayed for the harvest—hence the Awakening of Insects tradition. From Jin Taishi 2, the Round Mound and Square Marsh rites were merged with the two suburban sacrifices. This shows that the present suburban yi rite combines prayer and thanksgiving—it cannot be confined to a single purpose." The emperor said: "The Round Mound is inherently a sacrifice to Heaven; the First Farmer is inherently a prayer for grain. But it occupies the yang position—hence it is performed in the suburb. On the winter solstice night, yang qi begins at jiazi; since August Heaven is sacrificed to, the winter solstice is the proper time. The grain-prayer rite may follow antiquity—it must fall at the Awakening of Insects. On a single suburban altar, the rite is divided into two sacrifices." Henceforth the winter solstice rite was called sacrificing to Heaven; the Awakening of Insects rite was named praying for grain. He Tongzhi submitted again: "Fragrant wine is held in six yi vessels, covered with painted veils, fully adorned—for use in the ancestral temple. Yet the Northern and Southern suburb ritual regulations include libation—since this departs from the principle of simplicity, we propose to abolish it. Erudite Ming Shanbin argued: "The Record of Rites states, 'The Son of Heaven personally plows the fields; sacrificial grain and fragrant millet wine to serve the Supreme Lord'—this refers to libation at the Bright Hall. The suburban rite should not include libation." The emperor accepted this view. The relevant offices further held that after the sacrifice, vessels and mats were returned to store; they requested that these be burned and buried according to canonical practice. Tongzhi and his colleagues argued: "The Rites state, 'When sacrificial vessels are worn out, bury them. To bury vessels after a single use would be wasteful and contrary to canonical practice.' The emperor said: "Offering mats are light goods and pottery humble vessels—if returned to store they might become defiled again. They should be buried only when worn out—this applies to the seasonal sacrificial vessels alone." Thereafter they followed the relevant offices' proposal and burned and buried the vessels.

四年，佟之云：「周禮『天曰神，地曰祇』。今天不稱神，地不稱祇，天欑題宜曰皇天座，地欑宜曰后地座。又南郊明堂用沉香，取本天之質，陽所宜也。北郊用上和香，以地於人親，宜加雜馥。」帝並從之。

In the fourth year, Tongzhi said: "The Rites of Zhou state, 'Heaven is called spirit; Earth is called numen. Today Heaven is not styled spirit nor Earth numen; the Heaven banner should read "Seat of August Heaven," the Earth banner "Seat of Queen Earth." The Southern Suburb and Bright Hall also use agarwood incense—appropriate to Heaven's nature and the yang principle. The Northern Suburb uses superior blended incense—since Earth is kin to humanity, a mixed fragrance is fitting.' The emperor accepted all of these proposals.

五年，明山賓稱：「伏尋制旨，周以建子祀天，五月祭地。殷以建丑祀天，六月祭地。夏以建寅祀天，七月祭地。自頃代以來，南北二郊，同用夏正。」詔更詳議。山賓以為二儀並尊，三朝慶始，同以此日二郊為允。并請迎五帝於郊，皆以始祖配饗。及郊廟受福，唯皇帝再拜，明上靈降祚，臣下不敢同也。」詔並依議。

In the fifth year, Ming Shanbin stated: "Examining the imperial decree: Zhou sacrificed to Heaven in the eleventh month and to Earth in the fifth. Yin sacrificed to Heaven in the twelfth month and to Earth in the sixth. Xia sacrificed to Heaven in the first month and to Earth in the seventh. In recent generations both suburban rites used the Xia first month. An edict ordered further detailed deliberation. Shanbin held that both ceremonies are equally exalted; since the three courts celebrate the year's beginning on this day, performing both suburban rites then is acceptable. He also proposed welcoming the Five Emperors at the suburb, all with the Founding Ancestor as associate in the feast. When receiving blessings at the suburban and temple rites, only the emperor performs the double bow—the upper spirits bestow grace, and ministers dare not share in it. An edict approved all according to deliberation.

六年，議者以為北郊有岳鎮海瀆之座，而又有四望之座，疑為煩重。儀曹郎朱异議曰：「望是不即之名，豈容局於星海，拘於岳瀆？」明山賓曰：「舜典云『望于山川』。春秋傳曰『江、漢、沮、漳，楚之望也』。而今北郊設岳鎮海瀆，又立四望，竊謂煩黷，宜省。」徐勉曰：「岳瀆是山川之宗。至於望祀之義，不止於岳瀆也。若省四望，於義為非。」議久不能決。至十六年，有事北郊，帝復下其議。於是八座奏省四望、松江、浙江、五湖等座。其鍾山、白石，既土地所在，並留如故。

In the sixth year, debaters noted that the Northern Suburb had seats for sacred mountains, guardian peaks, seas, and rivers—and also seats for the Four Outlooks—deeming this redundant. Director of Ritual Affairs Zhu Yi argued: "An outlook sacrifice addresses what cannot be approached directly—how can it be confined to stars and seas, bound to mountains and rivers? Ming Shanbin said: "The Canon of Shun records 'outlook toward mountains and rivers. The Spring and Autumn Annals state: "The Jiang, Han, Ju, and Zhang are Chu's outlooks." Yet today the Northern Suburb sets up sacred mountains, seas, and rivers and also the Four Outlooks—I submit this is excessive and should be reduced." Xu Mian said: "Sacred mountains and rivers are the lords of all mountains and rivers. As for the meaning of outlook sacrifice—it is not limited to sacred mountains and rivers alone. To eliminate the Four Outlooks would be ritually improper." Deliberation continued without resolution. In the sixteenth year, when the Northern Suburb rite was performed, the emperor reopened the deliberation. The Eight Ministers then memorialized to eliminate the Four Outlooks, Song River, Zhe River, Five Lakes, and other seats. Mount Zhong and Mount Baishi, being within the local territory, were both retained.

七年，帝以一獻為質，三獻則文，事天之道，理不應然，詔下詳議。博士陸瑋、明山賓，禮官司馬褧，以為「宗祧三獻，義兼臣下，上天之禮，主在帝王，約理申義，一獻為允」。自是天地之祭皆一獻，始省太尉亞獻，光祿終獻。又太常丞王僧崇稱：「五祀位在北郊，圓丘不宜重設。」帝曰：「五行之氣，天地俱有，故宜兩從。」僧崇又曰：「風伯、雨師，即箕、畢星矣。而今南郊祀箕、畢二星，復祭風師、雨師，恐乖祀典。」帝曰：「箕、畢自是二十八宿之名，風師、雨師自是箕、畢星下隸。兩祭非嫌。」

In the seventh year, the emperor held that one offering represents substance and three represent ornament—in serving Heaven this is improper; he ordered detailed deliberation. Erudite Lu Wei, Ming Shanbin, and Director of Ritual Affairs Sima Jiong argued: "The ancestral temple's three offerings include ministers and subjects; the rite to upper Heaven centers on the emperor—on principle, one offering suffices." Henceforth sacrifices to Heaven and Earth used a single offering—the Grand Commandant as second offerer and the Director of Imperial Sacrifices as final offerer were eliminated. Assistant Director Wang Sengchong stated: "The Five Sacrifices belong at the Northern Suburb—the Round Mound should not duplicate them. The emperor said: "The qi of the Five Phases exist in both Heaven and Earth—both altars should include them." Sengchong added: "Wind Lord and Rain Master are the stars Ji and Bi. Yet the Southern Suburb sacrifices to Ji and Bi and also to Wind Master and Rain Master—I fear this departs from canonical practice." The emperor replied: "Ji and Bi are names within the Twenty-eight Lodges; Wind Master and Rain Master are subordinates of those stars. Two separate sacrifices are not improper." (End of edict.)

十一年，太祝牒，北郊止有一海，及二郊相承用柒俎盛牲，素案承玉。又制南北二郊壇下眾神之座，悉以白茅，詔下詳議。八座奏：「禮云『觀天下之物，無可以稱其德』，則知郊祭為俎，理不應柒。又藉用白茅，禮無所出。皇天大帝坐既用俎，則知郊有俎義。」於是改用素俎，并北郊置四海座。五帝以下，悉用蒲席藁薦，并以素俎。又帝曰：「禮『祭月於坎』，良由月是陰義。今五帝天神，而更居坎。又禮云『祭日於壇，祭月於坎』，並是別祭，不關在郊，故得各從陰陽，而立壇坎。兆於南郊，就陽之義，居於北郊，就陰之義。既云就陽，義與陰異。星月與祭，理不為坎。」八座奏曰：「五帝之義，不應居坎。良由齊代圓丘，小而且峻，邊無安神之所。今丘形既大，易可取安。請五帝座悉於壇上，外壝二十八宿及雨師等座，悉停為坎。」自是南北二郊，悉無坎位矣。

In the eleventh year, the Grand Invocator submitted: the Northern Suburb had only one sea altar; both suburban rites used seven-tray stands for victims and plain tables to bear jade. Regulations were also made for spirit seats below the suburban altars—all using white thatch; the emperor ordered detailed deliberation. The Eight Ministers memorialized: "The Rites say 'observe all things under Heaven—none can be called worthy of Heaven's virtue'—hence seven-tray stands are improper for suburban sacrifice. Using white thatch as mats likewise lacks canonical precedent. Since the August Heaven Supreme Lord's seat already uses stands, the suburban rite properly employs stands. Plain stands were adopted, and the Northern Suburb was given Four Seas seats. Below the Five Emperors, all used rush mats and straw offering mats with plain stands. The emperor also said: "The Rites prescribe sacrificing to the moon in a pit—because the moon embodies yin. Yet the Five Emperors are celestial spirits—yet they are placed in pits. The Rites also say 'sacrifice to the sun on an altar, the moon in a pit'—these are separate rites, unrelated to the suburb—each follows yin and yang in establishing altar and pit. The Southern Suburb site follows the yang principle; the Northern Suburb, the yin. Since the rite takes the yang position, its meaning differs from yin. Stars, the moon, and associated sacrifices should not occupy pits. The Eight Ministers replied: "The Five Emperors should not occupy pit-seats. This was because the Qi Round Mound was small and steep, with no room at the edge to settle the spirits. Now the mound is larger and can accommodate them properly. We propose placing all Five Emperors' seats on the altar; the outer enclosure's Twenty-eight Lodges, Rain Master, and others should no longer use pits." Henceforth neither suburban altar used pit-seats.

十七年，帝以威仰、魄寶俱是天帝，於壇則尊，於下則卑。且南郊所祭天皇，其五帝別有明堂之祀，不煩重設。又郊祀二十八宿而無十二辰，於義闕然。於是南郊始除五帝祀，加十二辰座，與二十八宿各於其方而為壇。

In the seventeenth year, the emperor held that Weiyang and Po Bao are both Heavenly Emperors—exalted on the altar yet humble below. The Celestial Emperor sacrificed to at the Southern Suburb; the Five Emperors had separate Bright Hall rites—no need to duplicate them. The suburban sacrifice included the Twenty-eight Lodges but omitted the Twelve Branches—a ritual deficiency. The Southern Suburb then eliminated Five Emperors sacrifice, added Twelve Branches seats, and with the Twenty-eight Lodges established altars in their respective directions.

陳制，亦以間歲。正月上辛，用特牛一，祀天地於南北二郊。永定元年，武帝受禪，修南郊，圓壇高二丈二尺五寸，上廣十丈，柴燎告天。明年正月上辛，有事南郊，以皇考德皇帝配，除十二辰座，加五帝位，其餘準梁之舊。北郊為壇，高一丈五尺，廣八丈，以皇妣昭后配，從祀亦準梁舊。及文帝天嘉中，南郊改以高祖配，北郊以德皇帝配天。

Chen regulations also used alternate years. On the first xin day of the first month, a single bull was offered; Heaven and Earth were sacrificed to at the Northern and Southern suburbs. In Yongding 1, Emperor Wu accepted the abdication and restored the Southern Suburb—a round altar two zhang two chi five cun high and ten zhang across at the top, with firewood burning to announce to Heaven. The following first xin day of the first month, the Southern Suburb rite was performed with the deceased Virtue Emperor as associate; Twelve Branches seats were removed and Five Emperors added; the rest followed Liang precedent. The Northern Suburb altar stood one zhang five chi high and eight zhang wide, with the deceased Empress Zhao as associate; associated sacrifices followed Liang precedent. Under Emperor Wen in the Tianjia era, the Southern Suburb used the High Ancestor as associate; the Northern Suburb paired the Virtue Emperor with Heaven.

太中大夫、領大著作、攝太常卿許亨奏曰：「昔梁武帝云：『天數五，地數五，五行之氣，天地俱有。』故南北郊內，並祭五祀。臣按周禮：『以血祭社稷五祀。』鄭玄云：『陰祀自血起，貴氣臭也。五祀，五官之神也。』五神主五行，隸於地，故與埋沈副辜同為陰祀。既非煙柴，無關陽祭。故何休云：『周爵五等者，法地有五行也。』五神位在北郊，圓丘不宜重設。」制曰：「可。」亨又奏曰：「梁武帝議，箕、畢自是二十八宿之名，風師、雨師自是箕、畢下隸，非即星也。故郊雩之所，皆雨祭之。臣案周禮大宗伯之職云：『槱燎祀司中、司命、風師、雨師。』鄭眾云：『風師，箕也；雨師，畢也。』詩云：『月離于畢，俾滂沱矣。』如此則風伯、雨師即箕、畢星矣。而今南郊祀箕、畢二星，復祭風伯、雨師，恐乖祀典。」制曰：「若郊設星位，任即除之。」亨又奏曰：「梁儀注曰：『一獻為質，三獻為文。事天之事，故不三獻。』臣案周禮司樽所言，三獻施於宗祧，而鄭注『一獻施於羣小祀』。今用小祀之禮施於天神大帝，梁武此義為不通矣。且樽俎之物，依於質文，拜獻之禮，主於虔敬。今請凡郊丘祀事，準於宗祧，三獻為允。」制曰：「依議。」

Grand Master Xu Heng memorialized: "Formerly Emperor Wu of Liang said: 'Heaven's number is five; Earth's number is five—the qi of the Five Phases exist in both Heaven and Earth. Therefore both suburban altars included the Five Sacrifices. I examine the Rites of Zhou: 'with blood sacrifice to the altars of soil and grain and the Five Sacrifices. Zheng Xuan explains: 'Yin sacrifice begins with blood—honoring the fragrance of qi. The Five Sacrifices are the spirits of the Five Officials. The Five Spirits govern the Five Phases and are subordinate to Earth—together with burial, immersion, and substitute victims they constitute yin sacrifices. Since they do not involve firewood burning, they have no connection to yang sacrifice. He Xiu therefore says: 'Zhou's five ranks of nobility model Earth's Five Phases. The Five Spirits belong at the Northern Suburb—the Round Mound should not duplicate them.' The decree read: "Approved." Heng memorialized again: "Emperor Wu of Liang held that Ji and Bi are names within the Twenty-eight Lodges; Wind Master and Rain Master are subordinates beneath them—not the stars themselves. Therefore at suburban rain-prayer sites—all are rain sacrifices. I examine the Rites of Zhou: the Grand Master of Ceremonies 'burns sacrifice to the Director of the Center, Director of Fate, Wind Master, and Rain Master. Zheng Zhong explains: 'Wind Master is Ji; Rain Master is Bi. The Odes say: 'The moon passes Bi—bringing torrential rain. On this basis, Wind Lord and Rain Master are the stars Ji and Bi. Yet the Southern Suburb sacrifices to Ji and Bi and also to Wind Lord and Rain Master—I fear this departs from canonical practice." The decree read: "If the suburban altar sets up star positions, remove them accordingly." Heng memorialized again: "The Liang ritual regulations state: 'One offering is substance; three offerings are ornament. The rite of serving Heaven—therefore not three offerings.' I examine the Rites of Zhou Director of Vessels: three offerings apply to the ancestral temple; Zheng's commentary adds, 'one offering applies to minor sacrifices.'" To apply the minor sacrifice rite to the Heavenly Spirit Supreme Lord—Emperor Wu of Liang's reasoning here is incoherent. Vessels and stands depend on substance and ornament; bowing and offering center on reverent respect. We propose that all suburban and mound sacrifices follow the ancestral temple model—three offerings is appropriate." The decree read: "Follow deliberation." (End of memorial.)

廢帝光大中，又以昭后配北郊。及宣帝即位，以南北二郊卑下，更議增廣。久而不決。至太建十一年，尚書祠部郎王元規議曰：

Under Emperor Fei in the Guangda era, Empress Zhao was again paired at the Northern Suburb. When Emperor Xuan succeeded, finding the suburban altars too low and small, he ordered deliberation to enlarge them. Deliberation continued without resolution. In Taijian 11, Director of the Sacrificial Department Wang Yuangui submitted:

:案前漢黃圖，上帝壇徑五丈，高九尺；后土壇方五丈，高六尺。梁南郊壇上徑十一丈，下徑十八丈，高二丈七尺，北郊壇上方十丈，下方十二丈，高一丈。即日南郊壇廣十丈，高二丈二尺五寸，北郊壇廣九丈三尺，高一丈五寸。今議增南郊壇上徑十二丈，則天大數，下徑十八丈，取於三分益一，高二丈七尺，取三倍九尺之堂。北郊壇上方十丈，以則地義，下至十五丈，亦取二分益一，高一丈二尺，亦取二倍漢家之數。

Examining the Former Han Yellow Chart: the Supreme Lord altar was five zhang in diameter and nine chi high; the Queen Earth altar was five zhang square and six chi high. The Liang Southern Suburb altar measured eleven zhang across at the top and eighteen at the base, two zhang seven chi high; the Northern Suburb altar was ten zhang across at the top, twelve at the base, and one zhang high. At present the Southern Suburb altar is ten zhang wide and two zhang two chi five cun high; the Northern Suburb altar is nine zhang three chi wide and one zhang five cun high. The proposal increases the Southern Suburb altar to twelve zhang across at the top—Heaven's great number; eighteen zhang at the base, a one-third increase; two zhang seven chi high, three times the nine-chi hall. The Northern Suburb altar would be ten zhang across at the top, modeling Earth's principle; fifteen zhang at the base, a half increase; one zhang two chi high, twice the Han measurement.

:禮記云：「為高必因丘陵，為下必因川澤。因名山升中于天，因吉土饗帝于郊。」周官云：「冬日至，祠天於地上之圓丘。夏日至，祭地於澤中之方丘。」祭法云：「燔柴於泰壇，祭天也。瘞埋於泰折，祭地也。」記云：「至敬不壇，掃地而祭。」於其質也，以報覆燾持載之功。爾雅亦云：「丘，言非人所造為。」古圓方兩丘，並因見有而祭。本無高廣之數。後世隨事遷都，而建立郊禮。或有地吉而未必有丘，或有見丘而不必廣潔。故有築建之法，而制丈尺之儀。愚謂郊祀事重，圓方二丘，高下廣狹，既無明文，但五帝不相沿，三王不相襲。今謹述漢、梁并即日三代壇不同，及更增修丈尺如前。聽旨。

The Record of Rites states: "To build high one must follow hills and mounds; to build low one must follow rivers and marshes. One ascends a famous mountain's central peak to report to Heaven; with auspicious soil one feasts the Lord at the suburb. The Rites of Zhou state: "At the winter solstice, sacrifice to Heaven at the Round Mound upon the earth. At the summer solstice, sacrifice to Earth at the Square Marsh within the marsh." The Record of Sacrifices states: "Burn firewood at the Great Altar—this is sacrifice to Heaven. Bury offerings at the Great Break—this is sacrifice to Earth." The Record also says: "Supreme reverence needs no altar—sweep the ground and sacrifice." In substance, this reports Heaven and Earth's merit of covering and sustaining all things. The Erya likewise says: "A mound is what no human hand has made. The ancient round and square mounds both sacrificed at naturally existing sites. Originally there were no prescribed dimensions for height and width. Later generations, moving capitals as circumstances required, established suburban rites anew. Sometimes the land was auspicious but had no natural mound; sometimes a mound existed but was not broad and pure enough. Hence construction methods and dimensional regulations arose. Suburban sacrifice is weighty; the round and square mounds' dimensions lack explicit canonical text—the Five Emperors did not follow one another, nor the Three Kings inherit from each other. I respectfully set forth the differences among Han, Liang, and the present altars, and propose the dimensional increases described above. I await the imperial decision.

尚書僕射臣繕，左戶尚書臣元饒、左丞臣周確、舍人臣蕭淳、儀曹郎臣沈客卿同元規議。詔遂依用。

Vice Director Chen Shan, Left Household Minister Chen Yuanyao, Left Assistant Director Zhou Que, Drafting Attendant Xiao Chun, and Director of Ritual Affairs Shen Keqing all concurred with Yuangui's proposal. An edict approved and adopted it.

後主嗣立，無意典禮之事，加舊儒碩學，漸以凋喪，至於朝亡，竟無改作。

When the Later Ruler succeeded, he cared nothing for canonical ritual; the old Confucian masters gradually died off—and until the dynasty's fall, no revision was made.

後齊制，圓丘方澤，並三年一祭，謂之禘祀。圓丘在國南郊。丘下廣輪二百七十尺，上廣輪四十六尺，高四十五尺。三成，成高十五尺，上中二級，四面各一陛，下級方維八陛。周以三壝，去丘五十步。中壝去內壝，外壝去中壝，各二十五步。皆通八門。又為大營於外壝之外，輪廣三百七十步。其營塹廣一十二尺，深一丈，四面各通一門。又為燎壇於中壝之外，當丘之丙地。廣輪三十六尺，高三尺，四面各有陛。方澤為壇在國北郊。廣輪四十尺，高四尺，面各一陛。其外為三壝，相去廣狹同圓丘。壝外大營，廣輸三百二十步。營塹廣一十二尺，深一丈，四面各通一門。又為瘞坎於壇之壬地，中壝之外，廣深一丈二尺。

Northern Qi regulations: the Round Mound and Square Marsh rites were both performed once every three years—the di sacrifice. The Round Mound stood south of the capital's Southern Suburb. The base circumference was two hundred seventy chi; the top, forty-six chi; the height, forty-five chi. It had three tiers, each fifteen chi high; the upper and middle tiers had steps on four sides; the lower tier had eight steps around its square perimeter. Three concentric enclosure walls stood fifty paces from the mound. The middle wall stood twenty-five paces from the inner; the outer, twenty-five paces from the middle. Each wall had eight gates. A great encampment outside the outer wall measured three hundred seventy paces in circumference. Its moat was twelve chi wide and one zhang deep, with one gate on each side. A firewood altar was also erected outside the middle wall, at the mound's bing position. It measured thirty-six chi in circumference and three chi in height, with steps on four sides. The Square Marsh altar stood at the Northern Suburb north of the capital. It measured forty chi in circumference and four chi in height, with one set of steps on each side. Three enclosing walls stood outside it, spaced as at the Round Mound. Outside the walls, a great encampment measured three hundred twenty paces in circumference. The encampment moat was twelve chi wide and one zhang deep, with one gate on each side. A burial pit was also prepared at the altar's ren position, outside the middle wall, one zhang two chi wide and deep.

圓丘則以蒼璧束帛，正月上辛，祀昊天上帝於其上，以高祖神武皇帝配。五精之帝，從祀於其中丘。面皆內向。日月、五星、北斗、二十八宿、司中、司命、司人、司祿、風師、雨師、靈星於下丘，為眾星之位，遷於內壝之中。合用蒼牲九。夕牲之旦，太尉告廟，陳幣於神武廟訖，埋於兩楹間焉。皇帝初獻，太尉亞獻，光祿終獻。司徒獻五帝，司空獻日月、五星、二十八宿，太常丞已下薦眾星。方澤則以黃琮束帛，夏至之日，禘崐崙皇地祇於其上，以武明皇后配。其神州之神、社稷、岱岳、沂鎮、會稽鎮、云云山、亭亭山、蒙山、羽山、嶧山、崧岳、霍岳、衡鎮、荊山、內方山、大別山、敷淺原山、桐柏山、陪尾山、華岳、太岳鎮、積石山、龍門山、江山、岐山、荊山、嶓冢山、壺口山、雷首山、底柱山、析城山、王屋山、西傾朱圉山、鳥鼠同穴山、熊耳山、敦物山、蔡蒙山、梁山、岷山、武功山、太白山、恒岳、醫無閭山鎮、陰山、白登山、碣石山、太行山、狼山、封龍山、漳山、宣務山、閼山、方山、苟山、狹龍山、淮水、東海、泗水、沂水、淄水、濰水、江水、南海、漢水、穀水、洛水、伊水、漾水、沔水、河水、西海、黑水、澇水、渭水、涇水、酆水、濟水、北海、松水、京水、桑乾水、漳水、呼沲水、衞水、洹水、延水，並從祀。其神州位在青陛之北甲寅地，社位赤陛之西未地，稷位白陛之南庚地；自餘並內壝之內，內向，各如其方。合用牲十二，儀同圓丘。其後諸儒定禮，圓丘改以冬至云。

The Round Mound rite used a green jade bi and bundled silks; on the first xin day of the first month, August Heaven Supreme Lord was sacrificed to upon it, with High Ancestor Emperor Shenwu as associate. The Five Essence Emperors received associated sacrifice within the middle mound. All faced inward. Sun, Moon, Five Stars, Northern Dipper, Twenty-eight Lodges, Director of the Center, Director of Fate, Director of Man, Director of Emolument, Wind Master, Rain Master, and Spirit Star occupied the lower mound—as seats for the multitude of stars, placed within the inner enclosure. Nine dark-colored victims were used in total. On the morning of the evening victim, the Grand Commandant announced at the temple; silks were displayed at the Shenwu Temple, then buried between the two pillars. The emperor made the first offering; the Grand Commandant the second; the Director of Imperial Sacrifices the final. The Minister of Education offered to the Five Emperors; the Minister of Works to Sun, Moon, Five Stars, and Twenty-eight Lodges; the Assistant Director of the Grand Master of Ceremonies and below to the multitude of stars. The Square Marsh rite used a yellow jade cong and bundled silks; on the summer solstice, Kunlun Queen Earth Numen was sacrificed to upon it, with Empress Wuming as associate. The Spirit of the Central Land, altars of soil and grain, Mount Tai, guardian peaks, mountains, rivers, and seas too numerous to list—all received associated sacrifice. The Central Land occupied the jiayin position north of the green steps; the soil altar the wei position west of the red steps; the grain altar the geng position south of the white steps; All others were within the inner enclosure, facing inward according to their directions. Twelve victims were used in total; the ceremony matched the Round Mound rite. Later Confucian scholars fixed the rites—the Round Mound rite was moved to the winter solstice.

其南北郊則歲一祀，皆以正月上辛。南郊為壇於國南，廣輪三十六尺，高九尺，四面各一陛。為三壝，內壝去壇二十五步，中壝、外壝相去如內壝。四面各通一門。又為大營於外壝之外，廣輪二百七十步。營塹廣一丈，深八尺，四面各一門。又為燎壇於中壝之外丙地，廣輪二十七尺，高一尺八寸，四面各一陛。祀所感帝靈威仰於壇，以高祖神武皇帝配。禮用四圭有邸，幣各如方色。其上帝及配帝，各用騂特牲一，儀燎同圓丘。其北郊則為壇如南郊壇，為瘞坎如方澤坎，祀神州神於其上，以武明皇后配。禮用兩圭有邸，各用黃牲一，儀瘞如北郊。

The Northern and Southern suburbs were performed once per year—both on the first xin day of the first month. The Southern Suburb altar south of the capital measured thirty-six chi in circumference and nine chi in height, with steps on each of four sides. Three enclosing walls surrounded it; the inner stood twenty-five paces from the altar; middle and outer walls were similarly spaced. Each side had one gate. A great encampment outside the outer wall measured two hundred seventy paces in circumference. The encampment moat was one zhang wide and eight chi deep, with one gate on each side. A firewood altar outside the middle wall at the bing position measured twenty-seven chi in circumference and one chi eight cun in height, with steps on four sides. The Responsive Emperor Lingweiyang was sacrificed to upon the altar, with High Ancestor Emperor Shenwu as associate. The rite used four gui jade tablets with base; silks according to each direction's color. The Supreme Lord and associate lords each received one red bull; ceremony and firewood burning matched the Round Mound rite. The Northern Suburb altar matched the Southern Suburb altar; its burial pit matched the Square Marsh pit; the Spirit of the Central Land was sacrificed to upon it, with Empress Wuming as associate. The rite used two gui jade tablets with base; each direction used one yellow victim; ceremony and burial followed Northern Suburb precedent.

後周憲章姬周，祭祀之式，多依儀禮。司量掌為壇之制，圓丘三成，成崇一丈二尺，深二丈。上徑六丈，十有二階，每等十有二節。在國陽七里之郊。圓壝徑三百步，內壝半之。方一成，下崇一丈，徑六丈八尺，上崇五尺，方四丈，八方，方一階，階十級，級一尺。方丘在國陰六里之郊。丘一成，八方，下崇一丈，方六丈八尺，上崇五尺，方四丈。方一階，尺一級。其壝八面，徑百二十步，內壝半之。南郊為方壇於國南五里。其崇一丈二尺，其廣四丈。其壝方百二十步，內壝半之。神州之壇，崇一丈，方四丈，在北郊方丘之右。其壝如方丘。

Northern Zhou modeled itself on the Zhou of Ji; sacrificial forms largely followed the Ceremonial Rites. The Director of Measures presided over altar construction: the Round Mound had three tiers, each one zhang two chi high and two zhang deep. The upper diameter was six zhang, with twelve steps; each tier had twelve sections. It stood seven li yang from the capital's suburb. The round enclosure measured three hundred paces in diameter; the inner enclosure, half that. The square mound had one tier: lower height one zhang, diameter six zhang eight chi; upper height five chi, four zhang square; eight directions with one set of steps per side, ten levels of one chi each. The square mound stood six li yin from the capital's suburb. The mound had one tier in eight directions: lower height one zhang, six zhang eight chi square; upper height five chi, four zhang square. One set of steps on each side, one chi per level. Its eight-sided enclosure measured one hundred twenty paces in diameter; the inner enclosure, half that. The Southern Suburb square altar stood five li south of the capital. It was one zhang two chi high and four zhang wide. Its square enclosure measured one hundred twenty paces; the inner enclosure, half that. The Spirit of the Central Land altar stood one zhang high and four zhang square, north of the Northern Suburb square mound, to its right. Its enclosure matched the square mound.

其祭圓丘及南郊，並正月上辛。圓丘則以其先炎帝神農氏配昊天上帝於其上。五方上帝、日月、內官、中官、外官、眾星，並從祀。皇帝乘蒼輅，載玄冕，備大駕而行。預祭者皆蒼服。南郊，以始祖獻侯莫那配所感帝靈威仰於其上。北郊方丘，則以神農配后地之祇。神州則以獻侯莫那配焉。

Sacrifices at the Round Mound and Southern Suburb both fell on the first xin day of the first month. At the Round Mound, the former Emperor Shennong was paired with August Heaven Supreme Lord. Five Direction Supreme Lords, Sun, Moon, inner officials, central officials, outer officials, and the multitude of stars—all received associated sacrifice. The emperor rode the dark chariot, wore the dark ceremonial cap, and with full imperial escort performed the rite. All participants in the preliminary sacrifice wore dark robes. At the Southern Suburb, Founding Ancestor Duke Monajia was paired with the Responsive Emperor Lingweiyang. At the Northern Suburb square mound, Shennong was paired with Queen Earth Numen. At the Spirit of the Central Land altar, Duke Monajia was paired.

其用牲之制，祀昊天上帝，祭皇地祇及五帝、日月、五星、十二辰、四望、五官，各以其方色毛。宗廟以黃，社稷以黝，散祭祀用純，表狢磔禳用厖。

Victim regulations: sacrifices to August Heaven Supreme Lord, Queen Earth Numen, Five Emperors, Sun, Moon, Five Stars, Twelve Branches, Four Outlooks, and Five Officials each used victims of the appropriate directional color. The ancestral temple used yellow victims; altars of soil and grain, dark; miscellaneous sacrifices, pure-colored; expiation and exorcism, mottled.

高祖受命，欲新制度。乃命國子祭酒辛彥之議定祀典。為圓丘於國之南，太陽門外道東二里。其丘四成，各高八尺一寸。下成廣二十丈，再成廣十五丈，又三成廣十丈，四成廣五丈。再歲冬至之日，祀昊天上帝於其上，以太祖武元皇帝配。五方上帝、日月、五星、內官四十二座、次官一百三十六座、外官一百一十一座、眾星三百六十座，並皆從祀。上帝、日月在丘之第二等，北斗五星、十二辰、河漢、內官在丘第三等，二十八宿、中官在丘第四等，外官在內壝之內，眾星在內壝之外。其牲，上帝、配帝用蒼犢二，五帝、日月用方色犢各一，五星已下用羊豕各九。

When the High Ancestor received the mandate, he sought to establish new institutions. He ordered Imperial Academy Director Xin Yanzhi to deliberate and fix the sacrificial canon. A Round Mound was erected south of the capital, two li east of the road outside the Taiyang Gate. The mound had four tiers, each eight chi one cun high. The lower tier was twenty zhang wide; the second, fifteen zhang; the third, ten zhang; the fourth, five zhang. Every other winter solstice, August Heaven Supreme Lord was sacrificed to upon it, with Founding Ancestor Emperor Wuyuan as associate. Five Direction Supreme Lords, Sun, Moon, Five Stars, forty-two inner official seats, one hundred thirty-six secondary official seats, one hundred eleven outer official seats, and three hundred sixty multitude-of-stars seats—all received associated sacrifice. Supreme Lord, Sun, and Moon occupied the mound's second tier; Northern Dipper, Five Stars, Twelve Branches, River Han, and inner officials the third; Twenty-eight Lodges and central officials the fourth; outer officials within the inner enclosure; the multitude of stars outside it. Victims: Supreme Lord and associate lords received two dark calves; Five Emperors and Sun and Moon each one direction-colored calf; Five Stars and below, nine sheep and nine pigs each.

為方丘於宮城之北十四里。其丘再成，成高五尺，下成方十丈，上成方五丈。夏至之日，祭皇地祇於其上，以太祖配。神州、迎州、冀州、戎州、拾州、柱州、營州、咸州、陽州九州山、海、川、林、澤、丘陵、墳衍、原隰，並皆從祀。地祇及配帝在壇上，用黃犢二。神州九州神座於第二等八陛之間：神州東南方，迎州南方，冀州、戎州西南方，拾州西方，柱州西北方，營州北方，咸州東北方，陽州東方，各用方色犢一。九州山海已下，各依方面八陛之間。其冀州山林川澤，丘陵墳衍，於壇之南，少西，加羊豕各九。南郊為壇於國之南，太陽門外道西一里。去宮十里。壇高七尺，廣四丈。孟春上辛，祠所感帝赤熛怒於其上，以太祖武元皇帝配。其禮四圭有邸，牲用騂犢二。北郊孟冬祭神州之神，以太祖武元皇帝配。牲用犢二。

A Square Mound was erected fourteen li north of the palace city. The mound had two tiers, each five chi high: the lower ten zhang square, the upper five zhang square. On the summer solstice, Queen Earth Numen was sacrificed to upon it, with the Founding Ancestor as associate. Spirit of the Central Land and the Nine Provinces' mountains, seas, rivers, forests, marshes, mounds, tombs, plains, and lowlands—all received associated sacrifice. Queen Earth Numen and associate lords on the altar received two yellow calves. Spirit of the Central Land and Nine Provinces occupied the second tier between eight sets of steps: Spirit of the Central Land southeast; Ying Province south; Ji and Rong southwest; Shi west; Zhu northwest; Ying north; Xian northeast; Yang east—each with one direction-colored calf. Nine Provinces' mountains, seas, and below were placed according to direction between the eight sets of steps. Ji Province's mountains, forests, rivers, marshes, mounds, tombs, and plains—south of the altar, slightly west—received an additional nine sheep and nine pigs. The Southern Suburb altar stood south of the capital, one li west of the road outside the Taiyang Gate. It stood ten li from the palace. The altar was seven chi high and four zhang wide. On the first xin day of the first spring month, the Responsive Emperor Chibenu was sacrificed to upon it, with Founding Ancestor Emperor Wuyuan as associate. The rite used four gui jade tablets with base; victims were two red calves. In the first winter month the Northern Suburb sacrificed to the Spirit of the Central Land, with Founding Ancestor Emperor Wuyuan as associate. Two calves were used as victims.

凡大祀，齋官皆於其晨集尚書省，受誓戒。散齋四日，致齋三日。祭前一日，晝漏上水五刻，到祀所，沐浴，著明衣，咸不得聞見衰絰哭泣。昊天上帝、五方上帝、日月、皇地祇、神州社稷、宗廟等為大祀，星辰、五祀、四望等為中祀，司中、司命、風師、雨師及諸星、諸山川等為小祀。大祀養牲，在滌九旬，中祀三旬，小祀一旬。其牲方色難備者，聽以純色代。告祈之牲者不養。祭祀犧牲，不得捶扑。其死則埋之。

For all great sacrifices, fasting officials assembled at the Secretariat at dawn on the appointed day to receive the oath of abstinence. Initial fasting lasted four days; concentrated fasting, three. One day before the sacrifice, at the fifth watch after daybreak, officials arrived at the site, bathed, and donned bright robes—none might encounter mourning garments or weeping. August Heaven Supreme Lord, Five Direction Supreme Lords, Sun and Moon, Queen Earth Numen, Spirit of the Central Land, altars of soil and grain, and ancestral temple were great sacrifices; stars, Five Sacrifices, and Four Outlooks were medium sacrifices; Director of the Center, Director of Fate, Wind Master, Rain Master, various stars, and various mountains and rivers were small sacrifices. Great sacrifices reared victims for ninety days; medium sacrifices, thirty; small sacrifices, ten. When direction-colored victims were unavailable, pure-colored victims were permitted as substitutes. Victims for announcement and prayer rites were not reared in advance. Sacrificial victims must not be beaten. If they died prematurely, they were buried.

初帝既受周禪，恐黎元未愜，多說符瑞以耀之。其或造作而進者，不可勝計。仁壽元年冬至祠南郊，置昊天上帝及五方天帝位，並于壇上，如封禪禮。板曰：

When the emperor first received the Northern Zhou abdication, fearing the people were not yet reconciled, he proclaimed numerous portents and omens. Those who fabricated and presented them were beyond counting. In Renshou 1, the winter solstice sacrifice at the Southern Suburb placed August Heaven Supreme Lord and the Five Direction Heavenly Emperors' seats together upon the altar, as in the feng and shan rites. The placard read:

:維仁壽元年，歲次作噩，嗣天子臣堅，敢昭告于昊天上帝。璇璣運行，大明南至。臣蒙上天恩造，羣靈降福，撫臨率土，安養兆人。顧惟虛薄，德化未暢，夙夜憂懼，不敢荒怠。天地靈祇，降錫休瑞，鏡發區宇，昭彰耳目。爰始登極，蒙授龜圖，遷都定鼎，醴泉出地，平陳之歲，龍引舟師。省俗巡方，展禮東岳，盲者得視，瘖者得言，復有躄人，忽然能步。自開皇已來，日近北極，行於上道，晷度延長。天啟太平，獸見一角，改元仁壽，楊樹生松。石魚彰合符之徵，玉龜顯永昌之慶，山圖石瑞，前後繼出，皆載臣姓名，褒紀國祚。經典諸緯，爰及玉龜，文字義理，遞相符會。

In Renshou 1, year cycle zuoe, the succeeding Son of Heaven Chen Jian solemnly announces to August Heaven Supreme Lord: The armillary sphere turns; the great light reaches its southern limit. I have received Heaven's gracious creation; the multitude of spirits have bestowed blessings; I oversee and comfort all lands and nurture the myriad people. Reflecting on my emptiness and inadequacy, with virtue and transformation not yet widespread—I am anxious day and night and dare not be negligent. Heaven and Earth's numina have descended and bestowed auspicious omens, manifest throughout the realm to all eyes and ears. At first ascending the throne I received the tortoise chart; moved the capital and fixed the cauldron; sweet springs issued from the ground; in the year of pacifying Chen, dragons guided the fleet. Inspecting customs and touring the regions, I performed rites at the Eastern Peak; the blind gained sight, the mute speech; a lame man suddenly could walk. From Kaihuang onward the sun drew near the North Pole, traveling the upper path; the gnomon's shadow lengthened. Heaven opened the Great Peace; a beast with one horn appeared; the reign title changed to Renshou; poplar trees bore pine branches. Stone fish displayed signs of matching tally; jade tortoise showed omens of eternal prosperity; mountain charts and stone portents appeared in succession—all bearing my name, praising and recording the dynasty's fortune. Classics, various weft texts, and jade tortoise inscriptions—their characters' meaning and principle successively corresponded.

:宮城之內，及在山谷，石變為玉，不可勝數。桃區一嶺，盡是琉璃，黃銀出於神山，碧玉生於瑞巘。多楊山響，三稱國興，連雲山聲，萬年臨國。野鵝降天，仍住池沼，神鹿入苑，頻賜引導。騶虞見質，遊驎在野，鹿角生於楊樹，龍湫出於荊谷。慶雲發彩，壽星垂耀。宮殿樓閣，咸出靈芝，山澤川原，多生寶物。威香散馥，零露凝甘。敦煌烏山，黑石變白，弘祿巖嶺，石華遠照。玄狐玄豹，白兔白狼，赤雀蒼烏，野蠶天豆，嘉禾合穗，珍木連理。神瑞休徵，洪恩景福，降賜無疆，不可具紀。此皆昊天上帝，爰降明靈，矜愍蒼生，寧靜海內。故錫茲嘉慶，咸使安樂，豈臣微誠，所能上感。虔心奉謝，敬薦玉帛犧齊粢盛庶品，燔祀于昊天上帝。皇考太祖武元皇帝，配神作主。

Within the palace city and in mountain valleys, stones transformed to jade beyond counting. One ridge in the peach district was entirely glazed crystal; yellow silver issued from the numinous mountain; green jade grew on the auspicious peak. Mount Duoyang resounded, three times proclaiming the state's rise; Mount Lianyun sounded, ten thousand years the state draws near. Wild geese descended from Heaven and remained in pools and marshes; numinous deer entered the imperial park, repeatedly granted guidance. Zouyu appeared in the flesh; the roaming qilin in the wild; deer horns grew on poplar trees; a dragon pool issued from the thorn valley. Auspicious clouds issued color; the longevity star hung its radiance. Palace halls and towers all produced numinous fungus; mountains, marshes, rivers, and plains produced many precious things. Powerful fragrance scattered perfume; zero dew condensed sweetness. At Mount Wushan in Dunhuang, black stones turned white; at Mount Honglu, stone flowers shone from afar. Dark fox and dark leopard, white rabbit and white wolf, red sparrow and dark bird, wild silkworm and heavenly bean, fine grain with combined ears, precious trees with joined trunks. Numinous portents and auspicious signs, vast grace and glorious blessings—descending and bestowing without limit, impossible to record fully. All this is August Heaven Supreme Lord, descending and bestowing bright spirits, pitying the dark-born people, bringing quiet to the land within the seas. Therefore bestowing this fine celebration, making all secure and happy—how could my slight sincerity move Heaven above! With reverent heart I offer thanks, respectfully presenting jade silks, sacrificial victims, pure offerings, sacrificial grain, and various items—burning sacrifice to August Heaven Supreme Lord. The deceased Founding Ancestor Emperor Wuyuan is paired as spirit and host.

大業元年，孟春祀感帝，孟冬祀神州，改以高祖文帝配。其餘並用舊禮。十年，冬至祀圓丘，帝不齋于次。詰朝，備法駕，至便行禮。是日大風，帝獨獻上帝，三公分獻五帝。禮畢，御馬疾驅而歸。

In Daye 1, the first spring month sacrificed to the Responsive Emperor; the first winter month to the Spirit of the Central Land—both changed to use High Ancestor Emperor Wen as associate. All other rites used the old regulations. In the tenth year, at the winter solstice Round Mound sacrifice, the emperor did not fast at the fasting lodge. At dawn the next day, with full imperial escort, he arrived and immediately performed the rite. That day a great wind blew; the emperor alone offered to the Supreme Lord; the Three Dukes separately offered to the Five Emperors. When the rite was finished, he galloped swiftly back.

明堂在國之陽。梁初，依宋、齊，其祀之法，猶依齊制。禮有不通者，武帝更與學者議之。舊齊儀，郊祀，帝皆以袞冕。至天監七年，始造大裘，而明堂儀注猶云袞服。十年，儀曹郎朱异以為：「禮大裘而冕，祭昊天上帝。五帝亦如之。良由天神高遠，義須誠質，今從汎祭五帝，理不容文。」於是改服大裘。异又以為：「齊儀初獻樽彝，明堂貴質，不應三獻。又不應象樽。禮云：『朝踐用太樽。』鄭云：『太樽，瓦也。』記又云：『有虞氏瓦樽。』此皆在廟所用，猶以質素，况在明堂，禮不容象。今請改用瓦樽，庶合文質之衷。」又曰：「宗廟貴文，故庶羞百品，天義尊遠，則須簡約。今儀注所薦，與廟不異，即理徵事，如為未允。請自今明堂肴膳準二郊。但帝之為名，本主生育，成歲之功，實為顯著。非如昊天，義絕言象，雖曰同郊，復應微異。若水土之品，蔬果之屬，猶宜以薦，止用梨棗橘栗四種之果，薑蒲葵韭四種之葅，粳稻黍粱四種之米。自此以外，郊所無者，請並從省除。」

The Bright Hall stood in the capital's yang sector. At the beginning of Liang, following Song and Qi precedent, its sacrificial methods still followed Qi regulations. Where the rites were deficient, Emperor Wu deliberated again with scholars. Old Qi regulations: at suburban sacrifice, the emperor always wore the ceremonial robe. In Tianjian 7, the great fur robe was first made—yet Bright Hall ritual regulations still prescribed the ceremonial robe. In the tenth year, Director of Ritual Affairs Zhu Yi argued: "The Rites prescribe the great fur robe and cap for sacrifice to August Heaven Supreme Lord. The Five Emperors likewise. Since celestial spirits are high and distant, sincerity and simplicity are required; in the general sacrifice of the Five Emperors, ornament is inappropriate. Dress was therefore changed to the great fur robe. Yi further argued: "Qi regulations prescribed first offering from zun and yi vessels—the Bright Hall values substance and should not have three offerings. Elephant zun vessels should also not be used. The Rites state: "At the court audience use the great zun." Zheng explains: "The great zun is earthenware." The Record also says: "Yu Shun used earthenware zun." These are used even in the temple with simple substance; how much more in the Bright Hall, where ornament is inappropriate. We propose changing to earthenware zun—fitting the balance of substance and ornament. He also said: "The ancestral temple values ornament—hence the multitude of dishes; Heaven's meaning is exalted and distant—simplicity is required. Yet the ritual regulations' offerings differ little from the temple—in principle this seems unacceptable. Henceforth Bright Hall meat dishes should follow the two suburban rites. But the emperor's name fundamentally governs nurturing life; the year's achievement is truly prominent in substance. Unlike August Heaven, whose meaning transcends image—though called the same as the suburb, it should differ slightly. Water and soil products, vegetables and fruits should still be offered—but only four fruits: pear, jujube, orange, and chestnut; four pickled vegetables: ginger, reed, sunflower, and leek; four grains: husked rice, millet, panicum, and fine millet. Beyond these, whatever the suburb lacks should be eliminated." (End of memorial.)

初，博士明山賓制儀注，明堂祀五帝，行禮先自赤帝始。异又以為：「明堂既汎祭五帝，不容的有先後，東階而升，宜先春帝。請改從青帝始。」又以為：「明堂籩豆等器，皆以彫飾。尋郊祀貴質，改用陶匏，宗廟貴文，誠宜彫俎。明堂之禮，既方郊為文，則不容陶匏，比廟為質，又不應彫俎。斟酌二途，須存厥衷，請改用純漆。」异又以「舊儀，明堂祀五帝，先酌鬱鬯，灌地求神，及初獻清酒，次酃終醁。禮畢，太祝取俎上黍肉，當御前以授。請依郊儀，止一獻清酒。且五帝天神，不可求之於地，二郊之祭，並無黍肉之禮。並請停灌及授俎法。」又以為：「舊明堂皆用太牢。案記云『郊用特牲』；又云『天地之牛，角繭栗』。五帝既曰天神，理無三牲之祭。而毛詩我將篇，云祀文王於明堂，有『維羊維牛』之說。良由周監二代，其義貴文，明堂方郊，未為極質，故特用三牲，止為一代之制。今斟酌百王，義存通典，蔬果之薦，雖符周禮，而牲牢之用，宜遵夏、殷。請自今明堂止用特牛，既合質文之中，又見貴誠之義。」帝並從之。

Initially, Erudite Ming Shanbin's ritual regulations prescribed that Bright Hall sacrifice to the Five Emperors begin with the Red Emperor. Yi argued: "Since the Bright Hall generally sacrifices to the Five Emperors, fixed precedence is inappropriate; ascending the eastern steps, one should begin with the Green Emperor. We propose beginning with the Green Emperor instead. He also noted: "Bright Hall basket-and-dou and other vessels are all carved and ornamented. The suburb values substance and uses pottery and gourd; the ancestral temple values ornament and properly uses carved stands. Bright Hall rites are more ornamented than the suburb—pottery and gourd is inappropriate; yet compared to the temple they are more substance—carved stands are also inappropriate. Balancing the two, we propose pure lacquer vessels." Yi further noted: "Old regulations: Bright Hall sacrifice to the Five Emperors—first pour fragrant herb wine and libate on the ground to seek the spirits; then first offering clear wine, second fine wine, final sweet wine. When the rite was complete, the Grand Invocator took meat from the stand before the emperor and presented it. We propose following suburban regulations—only one offering of clear wine. The Five Emperors are celestial spirits—they cannot be sought on the ground; the two suburban rites include no millet-meat offering. We propose abolishing libation and the method of presenting the stand." He also argued: "The old Bright Hall always used the great victim. The Record states: "The suburb uses a special victim;" It also says, "Heaven and Earth's ox—horns like mulberry buds and chestnuts." Since the Five Emperors are celestial spirits, a three-victim sacrifice is inappropriate in principle. Yet the Mao Odes' "I Will" poem, sacrificing to King Wen at the Bright Hall, says "both sheep and ox." This was because Zhou observed the two preceding dynasties and valued ornament; the Bright Hall, compared to the suburb, was not yet ultimate simplicity—hence three victims were specially used, as a single generation's regulation. Weighing all previous kings and preserving the universal canon: vegetables and fruits match the Rites of Zhou, but victim use should follow Xia and Yin. Henceforth the Bright Hall should use only a special ox—fitting the balance of substance and ornament and honoring sincerity." The emperor accepted all of these proposals.

先是，帝欲有改作，乃下制旨，而與羣臣切磋其義。制曰：「明堂準大戴禮：『九室八牖，三十六戶。以茅蓋屋，上圓下方。』鄭玄據援神契，亦云『上圓下方』，又云『八窗四達』。明堂之義，本是祭五帝神，九室之數，未見其理。若五堂而言，雖當五帝之數，向南則背叶光紀，向北則背赤熛怒，東向西向，又亦如此，於事殊未可安。且明堂之祭五帝，則是總義，在郊之祭五帝，則是別義。宗祀所配，復應有室，若專配一室，則是義非配五，若皆配五，則便成五位。以理而言，明堂本無有室。」朱异以為：「月令『天子居明堂左个、右个』。聽朔之禮，既在明堂，今若無室，則於義成闕。」制曰：「若如鄭玄之義，聽朔必在明堂，於此則人神混淆，莊敬之道有廢。春秋云：『介居二大國之間。』此言明堂左右个者，謂所祀五帝堂之南，又有小室，亦號明堂，分為三處聽朔。既三處，則有左右之義。在營域之內，明堂之外，則有个名，故曰明堂左右个也。以此而言，聽朔之處，自在五帝堂之外，人神有別，差無相干。」其議是非莫定，初尚未改。十二年，太常丞虞㬭復引周禮明堂九尺之筵，以為高下修廣之數，堂崇一筵，故階高九尺。漢家制度，猶遵此禮，故張衡云，「度堂以筵」者也。鄭玄以廟寢三制既同，俱應以九尺為度。制曰：「可。」於是毀宋太極殿，以其材構明堂十二間，基準太廟。以中央六間安六座，悉南向。東來第一青帝，第二赤帝，第三黃帝，第四白帝，第五黑帝。配帝總配享五帝，在阼階東上，西向。大殿後為小殿五間，以為五佐室焉。

Previously the emperor had wished to make revisions—he issued an imperial decree and refined the meaning with his ministers. The decree stated: "The Bright Hall follows the Great Dai Rites: 'Nine chambers, eight windows, thirty-six doors. Thatched roof, round above and square below. Zheng Xuan, following the Received Spiritual Contract, also says "round above square below" and "eight windows reaching in four directions." The Bright Hall's fundamental purpose is sacrificing to the Five Emperors spirits—the rationale for nine chambers is not evident. If five halls are proposed—though matching the Five Emperors' number—facing south backs the Leaf Light Era; facing north backs Red Blazing Anger; east and west likewise—in principle this is unacceptable. Bright Hall sacrifice to the Five Emperors expresses the general meaning; suburban sacrifice to the Five Emperors, the separate meaning. The ancestral sacrifice's associate should have a chamber; if only one chamber is paired, the meaning of pairing five is lost; if all five are paired, it becomes five positions. In principle, the Bright Hall fundamentally has no chambers. Zhu Yi argued: "The Monthly Ordinance states, 'The Son of Heaven dwells in the Bright Hall's left and right bays. The new-moon audience rite is performed at the Bright Hall—without chambers, the meaning is deficient." The decree replied: "If following Zheng Xuan's meaning, the new-moon audience must be at the Bright Hall—human and spirit would be confused and solemn reverence abandoned. The Spring and Autumn Annals say: "Situated between two great states." The Bright Hall's left and right bays refer to small chambers south of the Five Emperors' hall, also called Bright Hall, divided into three places for the new-moon audience. Since there are three places, the left and right distinction applies. Within the encampment walls, outside the Bright Hall—these are the bays; hence Bright Hall left and right bays. Thus the new-moon audience naturally occurs outside the Five Emperors' hall; human and spirit are distinct and do not interfere." The debate remained unresolved; no revision was made at first. In the twelfth year, Assistant Director Yu Yan again cited the Rites of Zhou Bright Hall's nine-chi mat as the standard for dimensions; hall height one mat, hence steps nine chi high. Han institutions still followed this rite—hence Zhang Heng's "measure the hall by mat." Zheng Xuan held that temple, dwelling, and the three systems alike should use nine chi as measure. The decree read: "Approved. The Song Supreme Ultimate Hall was demolished; its timber was used to build a twelve-bay Bright Hall, modeled on the Grand Temple. In the central six bays six seats were installed, all facing south. From the east: first the Green Emperor, second the Red Emperor, third the Yellow Emperor, fourth the White Emperor, fifth the Black Emperor. Associate lords collectively shared sacrifice with the Five Emperors—on the eastern steps above, facing west. Behind the great hall stood five small halls serving as the five assistant chambers.

陳制，明堂殿屋十二間。中央六間，依齊制，安六座。四方帝各依其方，黃帝居坤維，而配饗坐依梁法。武帝時，以德帝配。文帝時，以武帝配。廢帝已後，以文帝配。牲以太牢，粢盛六飯，鈃羹果蔬備薦焉。

Chen regulations: the Bright Hall hall had twelve bays. The central six bays, following Qi regulations, held six seats. Four Direction Emperors each according to their direction; the Yellow Emperor at the southwest corner; the associate feast seat following Liang method. Under Emperor Wu, the Virtue Emperor was paired. Under Emperor Wen, Emperor Wu was paired. After Emperor Fei, Emperor Wen was paired. Victims used the great victim; sacrificial grain comprised six meals; tripod soup, fruits, and vegetables were fully offered.

後齊採周官考工記為五室，周採漢三輔黃圖為九室，各存其制，而竟不立。

Northern Qi adopted the Rites of Zhou Artificer's Record for five chambers; Northern Zhou the Han Three Assistants Yellow Chart for nine chambers—each preserved its system, yet neither was ultimately built.

高祖平陳，收羅杞梓，郊丘宗社，典禮粗備，唯明堂未立。開皇十三年，詔命議之。禮部尚書牛弘、國子祭酒辛彥之等定議，事在弘傳。後檢校將作大匠事宇文愷，依月令文，造明堂木樣，重檐複廟，五房四達，丈尺規矩，皆有準憑，以獻。高祖異之，命有司於郭內安業里為規兆。方欲崇建，又命詳定，諸儒爭論，莫之能決。弘等又條經史正文重奏。時非議既多，久而不定，又議罷之。及大業中，愷又造明堂議及樣奏之。煬帝下其議，但令於霍山採木，而建都興役，其制遂寢。終隋代，祀五方上帝，止於明堂，恒以季秋在雩壇上而祀。其用幣各於其方。人帝各在天帝之左。太祖武元皇帝在太昊南，西向。五官在庭，亦各依其方。牲用犢十二。皇帝、太尉、司農行三獻禮于青帝及太祖。自餘有司助奠。祀五官於堂下，行一獻禮。有燎。其省牲進熟，如南郊儀。

When the High Ancestor pacified Chen, he gathered talented men; suburban mounds, ancestral temple, and altars of soil and grain were roughly complete—only the Bright Hall remained unbuilt. In Kaihuang 13, an edict ordered deliberation. Minister of Rites Niu Hong, Imperial Academy Director Xin Yanzhi, and others fixed the deliberation—the account is in Hong's biography. Later Inspector-General Yuwen Kai, following the Monthly Ordinance, made a Bright Hall wooden model—double eaves, multiple halls, five chambers reaching in four directions; all dimensions had standards—and presented it. The High Ancestor was impressed and ordered the site established at Anyeli within the outer city. Just as he wished to build on a grand scale, he ordered further detailed fixing; Confucian scholars debated without resolution. Hong and others again submitted the canonical and historical texts. Objections were numerous; deliberation continued without resolution—and the project was abandoned. In the Daye era, Kai again submitted Bright Hall deliberation and a model. Emperor Yang sent down the deliberation—but only ordered timber cut at Mount Huo; capital construction and labor projects ultimately shelved the institution. Throughout the Sui dynasty, sacrifice to the Five Direction Supreme Lords occurred only at the Bright Hall—always in late autumn at the rain-prayer altar. Silks were used according to each direction. Human Emperors each stood to the left of the Heavenly Emperors. Founding Ancestor Emperor Wuyuan stood south of Taihao, facing west. Five Officials stood in the courtyard, each according to its direction. Twelve calves were used as victims. The emperor, Grand Commandant, and Minister of Agriculture performed three offerings to the Green Emperor and the Founding Ancestor. The remaining relevant offices assisted in the offerings. The Five Officials were sacrificed to below the hall with a single offering. Firewood was burned. Inspecting victims and presenting cooked offerings followed Southern Suburb regulations.

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