1
齊神武霸跡肇創，遷都於鄴，猶曰人臣，故咸遵魏典。 及文宣初禪，尚未改舊章。 宮懸各設十二鎛鐘於其辰位，四面並設編鐘磐各一簨虡，合二十架。 設建鼓於四隅。 郊廟朝會同用之。 其後將有創革，尚藥典禦祖珽自言，舊在落下，曉知舊樂，上書曰：「魏氏來自雲、朔，肇有諸華，樂操土風，未移其俗。 至道武帝皇始元年，破慕容寶於中山，獲晉樂器，不知採用，皆委棄之。 天興初，吏部郎鄧彥海奏上廟樂，創制宮懸，而鐘管不備。 樂章既闕，雜以《簸邏回歌》。 初用八佾，作《皇始》之舞。 至太武帝平河西，得沮渠蒙遜之伎，賓嘉大禮，皆雜用焉。 此聲所興，蓋苻堅之末，呂光出平西域，得胡戎之樂，因又改變，雜以秦聲，所謂秦漢樂也。 至永熙中，錄尚書長孫承業，共臣先人太堂卿瑩等，斟酌繕修，戎華兼采，至於鐘律，煥然大備。 自古相襲，損益可知，今之創制，請以為准。」 珽因采魏安豐王延明及信都芳等所著《樂說》而定正聲。 始具宮懸之器，仍雜西涼之曲，樂名《廣成》，而舞不立號，所謂「洛陽舊樂」者也。
When Gao Huan first established his dominion and moved the capital to Ye, he still styled himself a subject of Wei, and so everyone continued to follow Northern Wei ritual precedent. When Emperor Wenxuan first took the throne by abdication, the old regulations had not yet been altered. The court bell ensemble placed twelve bo bells at their corresponding positions in the celestial sequence; on each of the four sides one frame each of chime bells and stone chimes was also set up, twenty frames in all. Mounted drums were placed at the four corners. These were used alike for suburban sacrifices, ancestral temple rites, and court assemblies. Later, when a thorough overhaul was planned, Zu Ting, Superintendent of the Imperial Pharmacy, declared that he had once lived in Luoxia and knew the old music well. In a memorial he wrote: "The Wei dynasty came from the Yun and Shuo frontier; when they first gained the Central States, their music kept the local style and did not abandon their customs. In the first year of Huangshi under Emperor Daowu, after Murong Bao was defeated at Zhongshan, Jin musical instruments were taken as booty; not knowing how to use them, the Wei simply cast them all aside. At the beginning of the Tianxing era, Deng Yanhai, Director of the Ministry of Personnel, presented temple music and created a court bell ensemble, but bells and pipes were still incomplete. Since the proper ritual songs were missing, the "Poluo Return Song" was mixed in. Eight rows of dancers were first employed, performing the dance "Huangshi." When Emperor Taiwu pacified Hexi, he acquired the performers of Juqu Mengxun, and at grand ceremonial occasions all of these elements were mixed together. This style of music arose around the end of Fu Jian's reign, when Lü Guang marched west to pacify the Western Regions and obtained the music of the Hu peoples; it was then altered again, blended with Qin music — what came to be called Qin-Han music. By the Yongxi era, Chief Sun Chengye, Record-keeping Director, together with my forebear Grand Chamberlain Ying and others, weighed and revised the system, drawing on both barbarian and Chinese sources; bells and pitch pipes were brought to full splendor. Passed down from antiquity with changes that can be traced; I ask that the present reforms take this as the standard. Zu Ting then drew on the "Music Treatises" by Prince Yanming of Anfeng and Xin Dufang and others to establish the correct tones. The court bell ensemble was first fully equipped; Western Liang tunes were still mixed in. The music was titled "Guangcheng," and the dance was given no separate name — this was what was called "old Luoyang music."
2
武成之時，始定四郊、宗廟、三朝之樂。 群臣入出，奏《肆夏》。 牲入出，薦毛血，並奏《昭夏》。 迎送神及皇帝初獻、禮五方上帝，並奏《高明》之樂，為《覆壽》之舞。 皇帝入壇門及升壇飲福酒，就燎位，還便殿，並奏《皇夏》。 以高祖配饗，奏《武德》之樂。 為《昭烈》之舞。 裸地，奏登歌。 其四時祭廟及禘祫皇六世祖司空、五世祖吏部尚書、高祖秦州刺史、曾祖太慰武貞公、祖文穆皇帝諸神室，並奏《始基》之樂，為《恢祚》之舞。 高祖神武皇帝神室，奏《武德》之樂，為《昭烈》之舞。 文襄皇帝神室，奏《文德》之樂，為《宣政》之舞。 顯祖文宣皇帝神室，奏《文正》之樂，為《光大》之舞。 肅宗孝昭皇帝神室，奏《文明》之樂，為《休德》之舞。 其入出之儀，同四郊之禮。 今列其辭雲。
During the reign of Emperor Wucheng, music for the four suburban rites, the ancestral temple, and the three court audiences was first fixed. When the ministers entered and departed, "Sixia" was played. When sacrificial animals were brought in and out, and when hair and blood were offered, "Zhaoxia" was played throughout. When welcoming and escorting the spirits, at the emperor's first offering, and when honoring the Five Directional Lords, "Gaoming" was played throughout, accompanied by the dance "Fushou." When the emperor entered the altar gate, ascended the altar to drink the blessed wine, took his place at the pyre, and returned to the side hall, "Huangxia" was played throughout. When the High Ancestor was honored as co-recipient of the sacrifice, the music "Wude" was played. This was accompanied by the dance "Zhaolie." When the ground was still bare, the ceremonial song was sung. At the seasonal temple sacrifices and the di and xia rites for the spirit tablets of the imperial sixth-generation ancestor, Director of Works; the fifth-generation ancestor, Minister of Personnel; the High Ancestor, Governor of Qin Province; the great-grandfather, Grand Guardian Duke of Wuzhen; and the grandfather, Emperor Wenmu — "Shiji" was played throughout, with the dance "Huizuo." At the spirit tablet of the High Ancestor, Emperor Shenwu, "Wude" was played, accompanied by the dance "Zhaolie." At the spirit tablet of Emperor Wenxiang, "Wende" was played, accompanied by the dance "Xuanzheng." At the spirit tablet of Emperor Xianzu Wenxuan, "Wenzheng" was played, accompanied by the dance "Guangda." At the spirit tablet of Emperor Suzong Xiaozhao, "Wenming" was played, accompanied by the dance "Xiude." The ceremonies for entering and departing followed the same pattern as the four suburban rites. Their lyrics are set forth below.
3
大禘圜丘及北郊歌辭：
Lyrics for the great di rite at the Round Mound and the Northern Suburbs:
4
夕牲群臣入門，奏《肆夏》樂辭：
Evening sacrifice — when the ministers entered the gate, lyrics for "Sixia":
5
肇應靈序，奄字黎人。 乃朝萬國，爰徵百神。 祗展方望，幽顯鹹臻。 禮崇聲協，贄列珪陳。 翼差鱗次，端笏垂紳。 來趨動色，式贊天人。
At the beginning he answered the sacred order, sheltering and nurturing all the people. He then received homage from the myriad states and summoned the hundred spirits. Reverently he opened the directional altars; spirits both hidden and manifest alike came. Rites were honored and music harmonized; offerings were set out and jade tablets displayed. Winged ranks lined up in ordered rows; tablets held upright, sashes hanging straight. They came forward with solemn bearing, to assist in joining Heaven and humanity.
6
迎神奏《高明樂》辭登歌辭同
Welcoming the spirits — lyrics for "Gaoming"; the ceremonial song lyrics are the same.
7
惟神監矣，北郊雲：惟祗監矣。 皇靈肅止。 圓璧展事，北郊雲：方琮展事成文即始。 北郊雲：即陰成理士備八能，樂合六變。 北郊雲：樂合八變。 風湊伊雅，光華襲薦。 宸衛騰景，靈駕霏煙。 嚴壇生白，綺席凝玄。
The spirits observe; for the Northern Suburbs it reads: "The spirits reverently observe." The imperial spirits arrive in solemn stillness. The round jade disc displays the rite; for the Northern Suburbs it reads: "The square jade tablet displays the rite — the patterned rite begins." For the Northern Suburbs it reads: "Yin is established and earth is ordered; the eight talents are prepared; music combines in six transformations." For the Northern Suburbs it reads: "Music combines in eight transformations." Winds gather in elegant harmony; radiant glory attends the offerings. Imperial guards rise in splendor; spirit chariots drift through mist. The solemn altar gleams white; brocade mats gather deep mystery.
8
牲出入，奏《昭夏》辭：
When sacrificial animals entered and departed — lyrics for "Zhaoxia":
9
剛柔設位，惟皇配之。 言肅其禮，念暢在茲。 飾牲舉獸，載歌且舞。 既舍伊腯，致精靈府。 物色惟典，齋沐加恭。 宗族鹹暨，罔不率從。
Yin and yang are set in their places; only the sovereign is paired with them. Words are solemn in the rite; thoughts flow freely here. Sacrificial animals are adorned and raised; singing and dancing proceed together. Having offered the fat portions, they reach the dwelling of the spirits. Offerings follow the canonical standards; fasting and ablution add reverence. Clansmen all arrive; none fail to follow.
10
薦毛血，奏《昭夏》辭：群臣出，奏《肆夏》，進熟，群臣入，奏《肆夏》，辭同初入。
Offering hair and blood — lyrics for "Zhaoxia": when the ministers departed, "Sixia" was played; when the cooked offering was brought in and the ministers re-entered, "Sixia" was played — the lyrics are the same as on first entry.
11
展禮上月，肅事應時。 繭栗為用，交暢有期。 弓矢斯發，盆簝將事。 圓神致祀，北郊雲：方祗致祀。 率由先志。 和以鑾刀，臭以血膋。 致哉敬矣，厥義孔高。
The rite is displayed under the moon; solemn service responds to the season. Silkworm cocoons and chestnuts are used as offerings; communion has its appointed time. Bows and arrows are now loosed; vessels and baskets prepare the rite. The round spirit receives the sacrifice; for the Northern Suburbs it reads: "The square earth deity receives the sacrifice." All follow the precedent of former intent. Harmonized with the bell-knife; fragrance offered with blood and fat. How reverent the offering! Its meaning is profoundly lofty.
12
進熟，皇帝入門，奏《皇夏》辭：
When the cooked offering was brought in and the emperor entered the gate — lyrics for "Huangxia":
13
帝敬昭宣，皇誠肅致。 玉帛齊軌，屏攝鹹次。 三垓上列，北郊雲：重垓上列四陛旁升。 北郊雲：分陛旁升龍陳萬騎，鳳動千乘。 神儀天藹，睟容離曜。 金根停軫，奉光先導。
The emperor's reverence is bright and proclaimed; imperial sincerity is solemnly offered. Jade and silk are aligned in order; attendants all take their places. Three terraces rise in tiers above; for the Northern Suburbs it reads: "Multiple terraces rise in tiers; four stairways ascend on the sides." For the Northern Suburbs it reads: "Stairways divide on the sides as one ascends; dragons array ten thousand riders; phoenixes stir a thousand chariots." Divine bearing is heaven's radiance; serene countenance shines with departing glory. The golden-wheeled chariot halts its axle; attendants bearing light lead the way.
14
皇帝升丘，奏《皇夏》辭：壇上登歌辭同
When the emperor ascended the mound — lyrics for "Huangxia"; the ceremonial song lyrics on the altar are the same.
15
紫壇雲暖，北郊雲：層壇雲暖紺幄霞褰。 北郊雲：嚴幄霞褰我其陟止，載致其虔。 百靈竦聽，萬國鹹仰。 人神咫尺，玄應肸蚃。
Purple altar, clouds warm; for the Northern Suburbs it reads: "Layered altar, clouds warm; dark canopy, rosy clouds lifted." For the Northern Suburbs it reads: "Solemn canopy, rosy clouds lifted — I ascend and halt, bearing my reverence." A hundred spirits listen in awe; the myriad states all look up. Humanity and the spirits are within a hand's reach; the mysterious response spreads fragrance.
16
皇帝初獻，奏《高明樂》辭：
When the emperor made the first offering — lyrics for "Gaoming":
17
上下眷，旁午從。 爵以質，獻以恭。 咸斯暢，樂惟雍。 孝敬闡，臨萬邦。
Above and below show favor; all around they follow in succession. The cup is offered with substance; the offering is made with reverence. All are harmoniously fulfilled; music alone is harmonious. Filial reverence is displayed; he presides over the myriad states.
18
皇帝奠爵訖，奏《高明樂》、《覆燾》之舞辭：
When the emperor had finished setting down the cup — lyrics for "Gaoming" and the dance "Futao":
19
自天子之，會昌神道。 丘陵肅事，北郊雲：方澤祗事克光天保。 九關洞開，百靈環列。 八樽呈備，五聲投節。
From the Son of Heaven's offering, the spirit way flourishes. Hills and mounds solemnly receive the rite; for the Northern Suburbs it reads: "The square marsh reverently receives the rite, able to glorify Heaven's protection." Nine gates open wide; a hundred spirits encircle in ranks. Eight wine vessels are fully displayed; the five tones strike their beats.
20
皇帝獻太祖配饗神座，奏《武德》之樂、《昭烈》之舞辭：皇帝小退，當昊天上帝神座前，奏《皇夏》，辭同上《皇夏》。
When the emperor offered to the co-recipient tablet of the Grand Ancestor — lyrics for "Wude" and the dance "Zhaolie": when the emperor withdrew slightly and stood before the tablet of the Lord on High, "Huangxia" was played; the lyrics are the same as the "Huangxia" above.
21
配神登聖，主極尊靈。 敬宣昭燭，咸達窅冥。 禮弘化定，樂贊功成。 穰穰介福，下被群生。
The co-recipient spirit ascends to sagehood; the lord reaches supreme honored spirit. Reverence proclaimed, brightness illumined; all reach the hidden depths. Rites expand and transformation is settled; music praises and merit is accomplished. Abundant blessings spread; descending to cover all living beings.
22
皇帝飲福酒，奏《皇夏》之樂：皇帝詣東陛，還便坐，又奏《皇夏》，辭同初入門。
When the emperor drank the blessed wine, "Huangxia" was played: when the emperor went to the eastern stairway and returned to the side seat, "Huangxia" was played again; the lyrics are the same as on first entry.
23
皇心緬且感，吉蠲奉至誠。 赫哉光盛德，乾巛詔百靈。 報福歸昌運，承祐播休明。 風雲馳九域，龍蛟躍四溟。 浮幕呈光氣，儷象燭華精。 《護》《武》方知恥，《韶》《夏》僅同聲。
The imperial heart is distant yet moved; auspicious purification offers utmost sincerity. Splendid is the radiant flourishing virtue; Heaven and Earth summon a hundred spirits. Returning blessings to a flourishing age; receiving protection, spreading glorious brightness. Wind and clouds race through the nine domains; dragons and serpents leap in the four seas. Floating canopies display radiance; paired images illuminate splendid essence. "Hu" and "Wu" only then know shame; "Shao" and "Xia" barely share the same sound.
24
送神，降丘南陛，奏《高明樂》辭：皇帝之望燎位，又奏《皇夏》，辭同上《皇夏》。
Sending off the spirits — descending the southern stair of the mound — lyrics for "Gaoming": when the emperor went to the pyre site, "Huangxia" was played again; the lyrics are the same as the "Huangxia" above.
25
獻享畢，懸佾周。 神之駕，將上游。 北郊雲：將下游。 超鬥極，北郊雲：超荒極。 絕河流。 北郊雲：憩昆丘。 懷萬國，寧九州。 欣帝道，心顧留。 幣上下，荷皇休。
When the offerings were complete, the suspended dancers circled. The spirits' chariots are about to ascend on high. For the Northern Suburbs it reads: "About to descend below." Surpassing the Pole Star; for the Northern Suburbs it reads: "Surpassing the far pole." Crossing the river's flow. For the Northern Suburbs it reads: "Resting at Mount Kun." Embracing the myriad states, bringing peace to the Nine Provinces. Rejoicing in the imperial way, the heart turns back in lingering care. Offerings above and below, bearing the sovereign's grace.
26
紫壇既燎，奏《昭夏》樂辭：皇帝自望燎還本位，奏《皇夏》，辭同上《皇夏》。
When the purple altar had been burned — lyrics for "Zhaoxia": when the emperor returned from the pyre site to his original position, "Huangxia" was played; the lyrics are the same as the "Huangxia" above.
27
玄黃覆載，元首照臨。 合德致禮，有契其心。 敬申事闋，潔誠雲報。 玉帛載升，北郊雲：牲玉載陳。 棫樸斯燎。 寥廓幽曖，播以馨香。 皇靈惟監，降福無疆。
Dark yellow covers and bears; the supreme ruler shines down. United in virtue, rites are offered; the heart is in accord. Reverently the service is concluded; pure sincerity ascends in response. Jade and silk are raised in offering; for the Northern Suburbs it reads: "Sacrificial animals and jade are displayed." Oak firewood is now burned. Vast and dim, the hidden realm; fragrance is spread abroad. The imperial spirits observe; blessings descend without limit.
28
皇帝還便殿，奏《皇夏》辭：群臣出，奏《肆夏》，辭同上《肆夏》。 祠感帝用圜丘辭。
When the emperor returned to the side hall — lyrics for "Huangxia": when the ministers departed, "Sixia" was played; the lyrics are the same as the "Sixia" above. The sacrifice to the Lord of Favor used the Round Mound lyrics.
29
天大親嚴，匪敬伊孝。 永言肆饗，宸明增耀。 陽丘既暢，北郊雲：陰澤雲暢。 大典逾光。 乃安斯息，欽若舊章。 天回地旋，鳴鑾引警。 且萬且億，皇曆惟永。
Heaven is the great intimate; reverence, not mere display, is filial piety. Forever proclaimed in the great feast; imperial brightness increases in splendor. The yang mound is now unblocked; for the Northern Suburbs it reads: "The yin marsh clouds are unblocked." The great rite surpasses in glory. Thus settled in repose; reverently following the old regulations. Heaven turns and earth revolves; bells and chariots sound in warning. Ten thousand and a hundred million; the imperial calendar is everlasting.
30
五郊迎氣樂辭：
Lyrics for the five suburban sacrifices welcoming the seasonal qi:
31
青帝降神，奏《高明樂》辭：
When the Green Emperor descended — lyrics for "Gaoming":
32
歲雲獻，穀風歸。 鬥東指，雁北飛。 電鞭激，雷車遽。 虹旌靡，青龍馭。 和氣洽，具物滋。 翻降止，應帝期。
The year's clouds are offered; the valley wind returns. The Dipper points east; wild geese fly north. Lightning whips flash; thunder chariots rush. Rainbow banners unfurl; the azure dragon drives. Harmonious qi spreads; all things flourish. Descending in turn, they answer the emperor's appointed time.
33
赤帝降神，奏《高明樂》辭：
When the Red Emperor descended — lyrics for "Gaoming":
34
婺女司旦中呂宣，硃精禦節離景延。 根荄俊茂溫風發，柘火風水應炎月。 執衡長物德孔昭，赤旂霞曳會今朝。
The Maiden of Wu governs dawn; the central lü tone is proclaimed; vermilion essence holds the season as the departing sun extends. Roots and shoots flourish lushly as the warm wind rises; mulberry fire and wind water respond to the fiery month. Holding the balance, nurturing all things, virtue brightly proclaimed; the red banner and rosy clouds sweep through this morning.
35
黃帝降神，奏《高明樂》辭：
When the Yellow Emperor descended — lyrics for "Gaoming":
36
居中市五運，乘衡畢四時。 含養資群物，協德固皇基。 嘽緩契王風，持載符君德。 良辰動靈駕，承祀昌邦國。
Centered in the market of the five movements, riding the balance through the four seasons. Nurturing and sustaining the multitude of things; harmonizing virtue to strengthen the imperial foundation. Gentle and slow, matching the royal wind; bearing and sustaining, in accord with the ruler's virtue. At the auspicious hour the spirit chariot moves; receiving the sacrifice, the realm flourishes.
37
白帝降神，奏《高明樂》辭：
When the White Emperor descended — lyrics for "Gaoming":
38
風涼露降，馳颺易寒精。 山川搖落，平秩在西成。 蓋藏成積，蒸人被嘉祉。 從享來儀，鴻休溢千祀。
Wind turns cool and dew descends; swift gusts shift the cold essence. Mountains and rivers shed their leaves; orderly harvest is in the western completion. Storehouses fill with grain; the people receive blessed bounty. Coming to share in the rite, grand blessings overflow for a thousand generations.
39
黑帝降神，奏《高明樂》辭：
When the Black Emperor descended — lyrics for "Gaoming":
40
虹藏雉化告寒，冰壯地坼年殫。 日次月紀方極，九州萬邦獻力。 協光是紀歲窮，微陽潛光方融。 天子赫赫明聖，享神降福惟敬。
The rainbow hides and pheasants transform, announcing cold; ice hardens and earth splits as the year ends. Sun and moon reach their positions at the pole; the Nine Provinces and myriad states offer their strength. Harmonizing light marks the year's end; hidden yang and subtle light blend together. The Son of Heaven, splendid and sage; honoring the spirits, blessings descend through reverence.
41
祠五帝於明堂樂歌辭：
Lyrics for sacrificing to the Five Emperors in the Bright Hall:
42
先祀一日，夕牲，群官入自門，奏《肆夏》：
One day before the sacrifice — evening offering — officials entered through the gate; "Sixia" was played:
43
國陽崇祀，嚴恭有聞。 荒華胥暨，樂我大君。 冕瑞有列，禽帛恭敘。 群後師師，威儀容與。 執禮辨物，司樂考章。 率由靡墜，休有烈光。
The state's yang sacrifice is honored; solemn reverence is widely known. The wild and the civilized alike arrive; they rejoice in our great lord. Crown and scepter are arrayed in ranks; birds and silk offerings are reverently set forth. The host of ministers follow in order; majesty and bearing are dignified. Holding rites and distinguishing offerings; the Director of Music examines the regulations. All follow without falling away; splendid is the radiant glory.
44
太祝令迎神，奏《高明樂》、《覆燾舞》辭：
The Grand Invocator ordered welcoming the spirits — lyrics for "Gaoming" and the "Futao" dance:
45
祖德光，國圖昌。 祗上帝，禮四方。 辟紫宮，洞華闕。 龍獸奮，風雲發。 飛硃雀，從玄武。 攜日月，帶雷雨。 耀宇內，溢區中。 眷帝道，感皇風。 帝道康，皇風扇。 粢盛列，椒糈薦。 神且寧，會五精。 歸福祿，幸閭亭。
Ancestral virtue shines; the state's design flourishes. Reverencing the Lord on High, honoring the four directions. Opening the purple palace, penetrating the splendid gate-tower. Dragons and beasts leap; wind and clouds arise. Flying vermilion sparrows follow the dark warrior. Bearing sun and moon, bringing rain and thunder. Shining within the realm, overflowing the central domain. Attending to the imperial way, moved by the royal wind. The imperial way is at peace; the royal wind fans abroad. Grain offerings are arrayed; peppered millet is presented. The spirits are at rest; the Five Essences assemble. Returning blessings and emoluments; favor reaches the villages.
46
太祖配饗，奏《武德樂》、《昭烈舞》辭：五方天帝奏《高明》之樂、《覆燾》之舞，辭同迎氣。
When the Grand Ancestor was honored as co-recipient — lyrics for "Wude" and the "Zhaolie" dance: for the Five Directional Lords, "Gaoming" and the "Futao" dance were played — the lyrics are the same as for welcoming the qi.
47
我惟我祖，自天之命。 道被歸仁，時屯啟聖。 運鐘千祀，授手萬姓。 夷凶掩虐，匡頹翼正。 載經載營，庶士咸寧。 九功以洽，七德兼盈。 丹書入告，玄玉來呈。 露甘泉白，雲鬱河清。 聲教咸往，舟車畢會。 仁加有形，化洽無外。 嚴親惟重，陟配惟大。 既祐斯歌，率土攸賴。
We are we through our ancestor, by Heaven's mandate. The Way spread and benevolence returned; in troubled times sagehood was opened. Fortune struck for a thousand generations; the hand was passed to the myriad clans. Barbarians and villains were subdued; the tottering was supported and the upright aided. Planning and building in turn; all officers find peace. The nine achievements are harmonized; the seven virtues are both full. The red document entered with its report; dark jade came to be presented. Dew on Sweet Spring turned white; clouds dense, the river ran clear. Civilizing instruction reached everywhere; boats and chariots all assembled. Benevolence extended to all with form; transformation permeated what has no outer limit. Honoring parents is especially weighty; ascending to co-recipient is especially great. Having received this blessing, this song; the whole land relies upon it.
48
牲出入，奏《昭夏樂》辭：
When sacrificial animals entered and departed — lyrics for "Zhaoxia":
49
孝饗不匱，精潔臨年。 滌牢委溢，形色博牷。 於以用之，言承歆祀。 肅肅威儀，敢不敬止。 載飾載省，維牛維羊。 明神有察，保茲萬方。
Filial offerings never fail; pure and clean as the year draws near. Pens are washed and overflow; forms and colors are broad and complete. For use in this rite — thus to receive the delighted sacrifice. Solemn is the majestic bearing; how dare one fail to revere and halt. Adorned and inspected in turn; oxen and sheep alike. The bright spirits observe; may they preserve these myriad regions.
50
薦血毛，奏《昭夏》辭：群臣出，奏《肆夏》，進熟，群臣入，奏《肆夏》，同上《肆夏》辭。
Offering blood and hair — lyrics for "Zhaoxia": when the ministers departed, "Sixia" was played; when the cooked offering was brought in and the ministers re-entered, "Sixia" was played — the lyrics are the same as the "Sixia" above.
51
我將宗祀，夤獻厥誠。 鞠躬如在，側聽無聲。 薦色斯純，呈氣斯臭。 有滌有濯，惟神其祐。 五方來格，一人多祉。 明德惟馨，於穆不已。
I shall perform the ancestral sacrifice; reverently offering my sincerity. Bowing as if present, listening in silence. Offerings in color are pure; qi presented is fragrant. Washed and cleansed; may the spirits bless. The five directions come to attend; one man receives many blessings. Bright virtue alone is fragrant; solemn and unceasing.
52
進熟，皇帝入門，奏《皇夏》辭：皇帝升壇，奏《皇夏》，辭同。
When the cooked offering was brought in and the emperor entered the gate — lyrics for "Huangxia": when the emperor ascended the altar, "Huangxia" was played; the lyrics are the same.
53
象乾上構，儀巛下基。 集靈崇祖，永言孝思。 室陳簋豆，庭羅懸佾。 夙夜畏威，保茲貞吉。 舞貴其夜，歌重其升。 降斯百錄，惟響惟應。
Symbolizing Heaven above in structure, Earth below as foundation. Gathering spirits, honoring ancestors; forever speaking filial remembrance. In the chamber, vessels and dishes are set; in the court, suspended dancers are arrayed. Day and night in awe of majesty; may this constancy bring good fortune. The dance values the night; the song values the ascent. Descending with a hundred blessings; only response, only echo.
54
皇帝初獻，奏《高明樂》、《覆燾舞辭》：
When the emperor made the first offering — lyrics for "Gaoming" and the "Futao" dance:
55
度几筵，辟牖戶。 禮上帝，感皇祖。 酌惟潔，滌以清。 薦心款，達神明。
Measuring the mat and table; opening the window and door. Honoring the Lord on High; moved by the imperial ancestor. The libation is pure; washed until clear. Offering with sincere heart; reaching the bright spirits.
56
皇帝裸獻，奏《高明樂》、《覆燾舞》辭：
When the emperor made the unadorned offering — lyrics for "Gaoming" and the "Futao" dance:
57
帝精求降，應我明德。 禮殫義展，流祉邦國。 既受多祉，實資孝敬。 祀竭其誠，荷天休命。
The emperor's essence seeks descent; answering our bright virtue. Rites exhausted, meaning displayed; blessings flow to the realm. Having received many blessings, truly supported by filial reverence. The sacrifice exhausts its sincerity; bearing Heaven's gracious mandate.
58
皇帝飲福酒，奏《皇夏》辭：
When the emperor drank the blessed wine — lyrics for "Huangxia":
59
恭祀洽，盛禮宣。 英猷爛層景，廣澤同深泉。 上靈鐘百福，群神歸萬年。 月軌鹹梯岫，日域盡浮川。 瑞鳥飛玄扈，潛鱗躍翠漣。 皇家膺寶曆，兩地複參天。
Reverent sacrifice harmonized; grand rites proclaimed. Heroic plans blaze in layered splendor; broad favor equals deep springs. The Lord on High gathers a hundred blessings; the host of spirits returns for ten thousand years. The moon's track scales the peaks; the sun's domain covers floating streams. Auspicious birds fly at the dark gate; hidden fish leap in emerald ripples. The imperial house receives the precious calendar; heaven and earth again join as one.
60
太祝送神，奏《高明樂》、《覆燾舞》辭：
The Grand Invocator sent off the spirits — lyrics for "Gaoming" and the "Futao" dance:
61
青陽奏，發硃明。 歌西皓，唱玄冥。 大禮罄，廣樂成。 神心懌，將遠征。 飾龍駕，矯鳳憩。 指閶闔，憩層城。 出溫穀，邁炎庭。 跨西汜，過北溟。 忽萬億，耀光精。 比電騖，與雷行。 嗟皇道，懷萬靈。 固王業，震天聲。
Green Yang is played; Vermilion Brightness is raised. Singing of the Western Bright One; chanting of the Dark Mystery. The great rite is exhausted; broad music is complete. The spirits' hearts are pleased; about to depart on a distant journey. Adorning the dragon chariot; straightening the phoenix rest. Pointing to the celestial gate; resting at the layered city. Leaving Warm Valley; passing the Fiery Court. Crossing the Western Marsh; passing the Northern Sea. Suddenly ten thousand million; radiant light and essence. Like lightning racing; with thunder moving. Alas for the imperial way; embracing ten thousand spirits. Solidifying royal enterprise; shaking heaven's sound.
62
皇帝還便殿，奏《皇夏》辭：
When the emperor returned to the side hall — lyrics for "Huangxia":
63
交物備矣，聲明有章。 登薦唯肅，禮邈前王。 鬯齊雲終，折旋告罄。 穆穆旒冕，蘊誠畢敬。 屯衛按部，鑾蹕回途。 暫留紫殿，將及清都。
Offerings and things are complete; sound and glory have their regulations. Ascending offerings with sole reverence; rites surpassing former kings. Sacred wine reaches the clouds' end; turning and returning, the announcement is complete. Solemn the tassels and crown; sincerity gathered, reverence complete. Garrison guards align their ranks; imperial chariots return on the road. Briefly remaining at the purple hall; soon reaching the clear capital.
64
享廟樂辭：
Lyrics for enjoying the temple sacrifice:
65
先祀一日，夕牲，群臣入，奏《肆夏》辭：
One day before the sacrifice — evening offering — when the ministers entered, lyrics for "Sixia":
66
霜淒雨暢，烝哉帝心。 有敬其祀，肅事惟歆。 昭昭車服，濟濟衣簪。 鞠躬貢酎，磬折奉琛。 差以五列，和以八音。 式祗王度，如玉如金。
Frost chills and rain clears; abundant is the emperor's heart. Reverent in the sacrifice; solemn service alone is received. Bright bright chariots and robes; numerous numerous caps and pins. Bowing to present the spiced wine; bending the stone chime to offer tribute. Arranged in five ranks; harmonized with eight tones. Reverently upholding the royal measure; like jade, like gold.
67
迎神奏《高明》登歌樂辭：
Welcoming the spirits — lyrics for "Gaoming" ceremonial song:
68
日卜惟吉，辰擇其良，奕奕清廟，黼黻周張。 大呂為角，應鐘為羽。 路鞀陰竹，德歌昭舞。 祀事孔明，百神允穆。 神心乃顧，保茲介福。
The day is divined for auspiciousness; the hour is chosen for its excellence; the bright temple gleams; embroidered robes spread all around. Great lü serves as the horn tone; matching bell serves as the yu tone. Road drums and yin bamboo; virtue songs and bright dances. The sacrifice is bright and clear; the hundred spirits all accord. The spirits' hearts now turn; may they preserve this great blessing.
69
牲出入，奏《昭夏樂》辭：
When sacrificial animals entered and departed — lyrics for "Zhaoxia":
70
大祀雲事，獻奠有儀。 既歌既展，贊顧迎牲。 執從伊竦，芻飾惟栗。 俟用於庭，將升於室。 且握且驛，以致其誠。 惠我貽頌，降祉千齡。
The great sacrifice is cloud service; offerings and presentation have their rites. Already sung and displayed; assistants look back to welcome the sacrificial animals. Those holding the lead stand in awe; fodder adornments are reverent. Awaiting use in the courtyard; about to ascend to the chamber. Gripping and soothing in turn; to convey this sincerity. Blessing us with an enduring hymn; descending blessings for a thousand ages.
71
薦血毛，奏《昭夏》辭：三公出，奏《肆夏》，進熟，群臣入，奏《肆夏》，辭同。
Offering blood and hair — lyrics for "Zhaoxia": when the Three Dukes departed, "Sixia" was played; when the cooked offering was brought in and the ministers re-entered, "Sixia" was played — the lyrics are the same.
72
愐彼遐慨，悠然永思。 留連七享，纏綿四時。 神升魄沈，靡聞靡見。 陰陽載俟，臭聲兼薦。 祖考其鑒，言萃王休。 降神敷錫，百福是由。
Recalling those distant sighs; peacefully ever thinking. Lingering through seven offerings; continuing through four seasons. Spirit ascends, soul sinks; nothing heard, nothing seen. Yin and yang await in turn; fragrance and sound are both offered. Ancestors observe; words gather the king's grace. Descending spirits spread blessings; a hundred fortunes thereby come.
73
進熟，皇帝入北門，奏《皇夏樂》辭：
When the cooked offering was brought in and the emperor entered the north gate — lyrics for "Huangxia":
74
齊居嚴殿，夙駕層闈。 車略垂彩，旒袞騰輝。 聳誠載仰，翹心有慕。 洞洞自形，斤斤表步。 閟宮有邃，神道依稀。 孝心緬邈，爰屬爰依。
Dwelling in reverence in the solemn hall; setting out early at the layered gate. Chariot canopy hangs with color; tassels and robes rise in splendor. Raising sincerity and looking up; eager heart filled with longing. Deep reverence in bearing; careful measure in every step. The hidden palace is deep; the spirit way is dimly visible. Filial heart stretches far; belonging and relying upon them.
75
太祝裸地，奏登歌樂辭：皇帝詣東陛，奏《皇夏》，升殿，又奏《皇夏》，辭同。
The Grand Invocator on bare ground — lyrics for the ceremonial song: when the emperor went to the eastern stairway, "Huangxia" was played; ascending the hall, "Huangxia" was played again — the lyrics are the same.
76
太室窅窅，神居宿設。 鬱鬯惟芬，珪璋惟潔。 彝斝應時，龍蒲代用。 藉茅無咎，福祿攸降。 端感會事，儼思修禮。 齊齊勿勿，俄俄濟濟。
The Grand Chamber is dim and deep; the spirits dwell and lodging is set. Sacred wine alone is fragrant; jade scepter alone is pure. Ritual vessels and goblets respond to the season; dragon mats used in turn. Spreading grass without fault; blessings and emoluments descend. Upright feeling meets the rite; solemn thought cultivates ceremony. Orderly and unhurried; swiftly and abundantly.
77
皇帝升殿，殿上作登歌樂辭：
When the emperor ascended the hall — ceremonial song lyrics on the hall:
78
我祠我祖，永惟厥先。 炎農肇聖，靈祉蟬聯。 霸圖中造，帝業方宣。 道昌基構，撫運承天。 奄家六合，爰光八埏。 尊神致禮，孝思惟纏。 寒來暑反，惕薦在年。 匪敬伊慕，備物不愆。 設虡設業，鞉鼓填填。 辟公在位，有容伊虔。 登歌啟佾，下管應懸。 厥容無爽，幽明肅然。 誠幣厚地，和達穹玄。 既調風雨，載協山川。 周庭有列，湯孫永延。 教聲惟被，邁後光前。
We sacrifice to our ancestors; forever thinking of those who came before. Flame Emperor first established sagehood; numinous blessings continue in succession. Hegemonic design forged in the middle; imperial enterprise just proclaimed. The Way flourished and the foundation was built; nurturing fortune, receiving Heaven. Encompassing the six harmonies; shining across the eight directions. Honoring spirits and offering rites; filial thought ever bound. Cold comes and heat returns; reverent offerings year by year. Not mere display but true longing; prepared things without lapse. Frames set up, racks set up; drums and tambours resound. The lords are in their places; bearing dignified and reverent. Ceremonial song opens the dancers; lower pipes respond to the suspended ensemble. Their bearing without error; hidden and manifest alike solemn. Sincere offerings to the deep earth; harmony reaching the vaulted heaven. Already harmonizing wind and rain; also coordinating mountains and rivers. In the Zhou court there are ranks; the descendant of Tang extends forever. Teaching's sound alone spreads; surpassing those after, honoring those before.
79
皇帝初獻皇祖司空公神室，奏《始基樂》、《恢祚舞》辭：
When the emperor made the first offering at the spirit tablet of the imperial grand ancestor, Director of Works — lyrics for "Shiji" and the "Huizuo" dance:
80
克明克俊，祖武惟昌。 業弘營土，聲被海方。 有流厥德，終耀其光。 明神幽贊，景祚攸長。
Bright and able, bright and worthy; ancestral martial virtue ever flourishing. Enterprise broad in building earth; fame spreading to the sea's regions. Flowing with that virtue; ultimately shining in its glory. Bright spirits secretly assist; glorious fortune ever long.
81
皇帝初獻皇祖吏部尚書神室，奏《始基樂》、《恢祚舞》辭：
When the emperor made the first offering at the spirit tablet of the imperial grand ancestor, Minister of Personnel — lyrics for "Shiji" and the "Huizuo" dance:
82
顯允盛德，隆我前構。 瑤源彌瀉，瓊根愈秀。 誕惟有族，丕緒克茂。 大業崇新，洪基增舊。
Manifest and trustworthy in flourishing virtue; elevating our former structure. Jade source ever pours; jade root grows ever more lush. Birth alone has the clan; great lineage flourishes abundantly. Great enterprise honored anew; grand foundation increased of old.
83
皇帝初獻皇祖秦州使君神室，奏《始基樂》、《恢祚舞》辭：
When the emperor made the first offering at the spirit tablet of the imperial grand ancestor, Commissioner of Qin Province — lyrics for "Shiji" and the "Huizuo" dance:
84
祖德丕顯，明哲知機。 豹變東國，鵲起西歸。 禮申官次，命改朝衣。 敬思孝享，多福無違。
Ancestral virtue greatly manifest; bright wisdom knows the moment. Leopard-transforming in the eastern state; magpie-rising in the western return. Rites extended to official rank; mandate changed to court robes. Reverent thought of filial enjoyment; many blessings without violation.
85
皇帝獻太祖太尉武貞公神室，奏《始基樂》、《恢祚舞》辭：
When the emperor offered at the spirit tablet of the Grand Ancestor, Grand Guardian Duke of Wuzhen — lyrics for "Shiji" and the "Huizuo" dance:
86
兆靈有業，潛德無聲。 韜光戢耀，貫幽洞冥。 道弘舒卷，施博藏行。 緬追歲事，夜遽不寧。
Omen spirits had their enterprise; hidden virtue without sound. Concealing light, gathering radiance; penetrating the hidden, piercing the dark. The Way spread in ease and contraction; applied broadly, stored in action. Tracing back through the year's rites; hurried through the night without rest.
87
皇帝獻皇祖文穆皇帝神室，奏《始其樂》、《恢祚舞》辭：
When the emperor offered at the spirit tablet of the imperial grand ancestor, Emperor Wenmu — lyrics for "Shiji" and the "Huizuo" dance:
88
皇皇祖德，穆穆其風。 語默自己，明睿在躬。 荷天之錫，聖表克隆。 高山作矣，寶祚其崇。 離光旦旦，載煥載融。 感薦惟永，神保無穹。
Grand grand ancestral virtue; solemn solemn their wind. Speech and silence from oneself; bright wisdom in the person. Bearing Heaven's gift; sage manifestation alone cloned. High mountains were made; precious fortune thereby raised. Departing light dawn by dawn; ever brighter, ever blended. Moved by offerings forever; spirit protection without end.
89
皇帝獻高祖神武皇帝神室，奏《武德樂》、《昭烈舞》辭：
When the emperor offered at the spirit tablet of the High Ancestor, Emperor Shenwu — lyrics for "Wude" and the "Zhaolie" dance:
90
天造草昧，時難糾紛。 敦拯斯溺，靡救其焚。 大人利見，緯武經文。 顧指惟極，吐吸風雲。 開天闢地，峻嶽夷海。 冥工掩跡，上德不宰。 神心有應，龍化無待。 義征九服，仁兵告凱。 上平下成，靡或不寧。 匪王伊帝，偶極崇靈。 享親則孝，潔祀惟誠。 禮備樂序，肅贊神明。
Heaven's creation in primal darkness; the age's troubles tangled and confused. Rescuing and saving those drowning; none could quench those burning. The great man beneficially appeared; threading martial and threading civil. Looking and pointing to the utmost; exhaling and inhaling wind and clouds. Opening heaven, dividing earth; lofty peaks levelled, seas subdued. Dark craft concealed traces; supreme virtue does not govern. Spirit heart has response; dragon transformation waits for nothing. Righteous campaigns through the nine domains; benevolent armies proclaim victory. Above levelled, below completed; none not at peace. Not king but emperor; reaching the utmost honored spirit. Honoring parents is filial piety; pure sacrifice alone is sincere. Rites complete, music ordered; solemn praise to the bright spirits.
91
皇帝獻文襄皇帝神室，奏《文德樂》、《宣政舞》辭：
When the emperor offered at the spirit tablet of Emperor Wenxiang — lyrics for "Wende" and the "Xuanzheng" dance:
92
聖武丕基，睿文顯統。 眇哉神啟，鬱矣天縱。 道則人弘，德雲邁種。 昭冥鹹敘，崇深畢綜。 自中徂外，經朝庇野。 政反淪風，威還缺雅。 旁作穆穆，格於上下。 維享維宗，來鑒來假。
Sage martial with grand foundation; wise culture with manifest lineage. How subtle the spirit opening; abundant Heaven's endowment. The Way then by men exalted; virtue clouds surpassing the seed. Hidden and manifest both ordered; lofty and deep fully gathered. From center to outer; through the court sheltering the wilds. Governance reversed the fallen wind; authority restored the lacking elegance. All around acting solemn; reaching above and below. Both enjoying and honoring; coming to observe, coming to arrive.
93
皇帝獻顯祖文宣皇帝，奏《文正樂》、《光大舞》辭：
When the emperor offered to Emperor Xianzu Wenxuan — lyrics for "Wenzheng" and the "Guangda" dance:
94
玄曆已謝，蒼靈告期。 圖璽有屬，揖讓惟時。 龍升獸變，弘我帝基。 對揚穹昊，實啟雍熙。 欽若皇猷，永懷王度。 欣賞斯穆，威刑允措。 軌物俱宣，憲章鹹布。 俗無邪指，下歸正路。 茫茫九域，振以乾綱。 混通華裔，配括天壤。 作禮視德，列樂傳響。 薦祀惟虔，衣冠載仰。
The dark calendar has passed; the azure spirit announces the term. The seal and tally have their owner; abdication at the proper time. Dragon rises, beast transforms; expanding our imperial foundation. Facing and praising the vaulted heaven; truly opening harmonious glory. Reverently following the imperial plan; forever cherishing the royal measure. Joyful appreciation thus solemn; authority and punishment properly set aside. Regulating things all proclaimed; statutes and regulations all deployed. Customs without perverse pointing; below returning to the upright path. Vast vast nine domains; stirred by the net of heaven. Blending and connecting civilized and barbarian; encompassing heaven and earth. Making rites, viewing virtue; arraying music, transmitting sound. Offerings with sole reverence; robes and caps bearing respect.
95
皇帝還東壁，飲福酒，奏《皇夏》樂辭：
When the emperor returned to the east wall and drank the blessed wine — lyrics for "Huangxia":
96
孝心翼翼，率禮兢兢。 時洗時薦，或降或升。 在堂在戶，載湛載凝。 多品斯奠，備物攸膺。 蘭芬敬挹，玉俎恭承。 受祭之祜，如彼岡陵。
Filial heart winged and winged; following rites with utmost care. Sometimes washed, sometimes offered; sometimes descending, sometimes ascending. In the hall, at the door; deep and deep, solid and solid. Many kinds are set forth; prepared things thereby received. Orchid fragrance reverently poured; jade stand respectfully borne. Receiving the sacrifice's blessing; like those hillocks.
97
送神，奏《高明樂》辭：
Sending off the spirits — lyrics for "Gaoming":
98
仰榱桷，慕衣冠。 禮雲罄，祀將闌。 神之駕，紛奕奕。 乘白雲，無不適。 窮昭域，極幽途。 歸帝祉，眷皇都。
Looking up at the rafters; longing for the robes and caps. Rites' clouds exhausted; sacrifice about to close. The spirits' chariots; numerous and numerous. Riding white clouds; none not arriving. Reaching the bright domain; reaching the hidden path. Returning the emperor's blessing; cherishing the imperial capital.
99
皇帝詣便殿，奏《皇夏》樂辭：群官出，奏《肆夏》，辭同。
When the emperor went to the side hall — lyrics for "Huangxia": when officials departed, "Sixia" was played — the lyrics are the same.
100
禮行斯畢，樂奏以終。 受嘏先退，載暢其衷。 鑾軒循轍，麾旌複路。 光景徘徊，弦歌顧慕，靈之相矣，有錫無疆。 國圖日競，家曆天長。
Rites performed, thus complete; music played to the end. Receiving blessing, first withdrawing; fully expressing the inner heart. Imperial chariots follow the track; banners and flags return on the road. Light and shadow lingering; string songs looking back in longing — the spirits assist; blessings without limit. The state's design daily contends; the house's calendar heaven-long.
101
元會大饗，協律不得升陛，黃門舉麾於殿上。 今列其歌辭雲。
At the New Year's grand feast, the pitch-pipe harmonizer could not ascend the steps; the Yellow Gate raised the banner on the hall. Their song lyrics are set forth below.
102
賓入門，四箱奏《肆夏》辭：
When guests entered the gate — on four sides "Sixia" was played — lyrics:
103
昊蒼眷命，興王統天。 業高帝始，道邈皇先。 禮成化穆，樂合風宣。 賓朝荒夏，揚對穹玄。
Vast heaven favors the mandate; the rising king unifies heaven. Enterprise high from the emperor's beginning; the Way distant from emperors before. Rites complete, transformation solemn; music harmonized, wind proclaimed. Guests face the wild Xia; responding to the vaulted mystery.
104
皇帝出閣，奏《皇夏樂》辭：
When the emperor left the pavilion — lyrics for "Huangxia":
105
夏正肇旦，周物充庭。 具僚在位，俯伏無聲。 大君穆穆，宸儀動睟。 日煦天回，萬靈胥萃。
Xia's first month begins the dawn; Zhou's things fill the court. All officers in their places; bowing low without sound. The great lord solemn; imperial bearing moves in splendor. Sun warm, heaven turning; ten thousand spirits all gather.
106
皇帝當扆，群臣奉賀，奏《皇夏》辭：
When the emperor sat at the throne and ministers offered congratulations — lyrics for "Huangxia":
107
天子南面，乾覆離明。 三千咸列，萬國填並。 猶從禹會，如次湯庭。 奉茲一德，上下和平。
The Son of Heaven faces south; Heaven covers, brightness shines. Three thousand all arrayed; the myriad states packed together. Still following Yu's assembly; like attending Tang's court. Upholding this single virtue, above and below are at peace.
108
皇帝入甯變服，黃鐘、太簇二箱奏《皇夏》辭：
When the emperor entered to change robes, "Huangxia" was played on the huangzhong and taicu frames — lyrics:
109
我應天曆，四海為家。 協同內外，混一戎華。 鶴蓋龍馬，風乘雲車。 夏章夷服，其會如麻。 九賓有儀，八音有節。 肅肅於位，飲和在列。 四序氤氳，三光昭晣。 君哉大矣，軒唐比轍。
I respond to Heaven's calendar; the four seas are my home. Harmonizing inner and outer; blending barbarian and Chinese. Crane canopy and dragon horses; riding the wind in cloud chariots. Xia robes and barbarian dress; their assembly like hemp. Nine guests have their rites; eight tones have their beats. Solemn in their places; drinking harmony in the ranks. The four seasons misty; the three luminaries bright. How great the lord! Xu and Tang tread the same path.
110
皇帝變服，移幄坐於西箱，帝出升禦坐，姑洗奏《皇夏》辭：
When the emperor changed robes and moved the canopy to sit in the western box, then ascended the imperial seat — gugu played "Huangxia" — lyrics:
111
皇運應籙，廓定區宇。 受終以文，構業以武。 堯昔命舜，舜亦命禹。 大人馭曆，重規遝矩。 欽明在上，昭納入夤。 從靈體極，誕聖窮神。 化生群品，陶育蒸人。 展禮肆樂，協此元春。
Imperial fortune answers the tally; the realm is settled. Receiving the end through culture; building enterprise through martial. In antiquity Yao commanded Shun; Shun also commanded Yu. The great man holds the calendar; heavy standards overlap. Reverent brightness above; bright acceptance below. Following the spirits to the utmost; birthing sagehood to exhaust the divine. Transforming and generating the multitude; nurturing and cultivating the people. Displaying rites and spreading music; harmonizing this first month of the year.
112
王公奠璧，奏《肆夏》辭：
When princes and dukes set down jade disks — lyrics for "Sixia":
113
萬方鹹暨，三揖以申。 垂旒馮玉，五瑞交陳。 拜稽有章，升降有節。 聖皇負扆，虞唐比烈。
Ten thousand regions all arrive; three bows to declare. Tassels hanging, bearing jade; five auspicious tokens offered together. Bowing and prostrating have their regulations; ascending and descending have their beats. The sage emperor leans on the screen; Yu and Tang match in glory.
114
上壽，黃鐘箱奏上壽曲辭：
Offering longevity — the huangzhong frame played the longevity song — lyrics:
115
仰三光，奏萬壽。 人皇禦六氣，天地同長久。
Looking up to the three luminaries; offering ten thousand years of life. The Human Sovereign governs the six qi; heaven and earth share long eternity.
116
皇太子入，至坐位，酒至禦，殿上奏登歌辭：
When the crown prince entered and reached his seat, wine was brought to the emperor — ceremonial song lyrics on the hall:
117
大齊統曆，道化光明。 馬圖呈寶，龜籙告靈。 百蠻非眾，八荒非逖。 同作堯人，俱包禹跡。 其一
Great Qi holds the calendar; the Way's transformation is bright. The horse diagram presents treasure; the tortoise tally announces numinosity. The hundred barbarians are not a multitude; the eight wilds are not distant. All become people of Yao; all contain the traces of Yu. The first.
118
天覆地載，成以四時。 惟皇是則，比大於茲。 群星拱極，眾川赴海。 萬宇駿奔，一朝鹹在。 其二
Heaven covers and earth bears; completing through the four seasons. Only the sovereign is the model; greater than this. All stars bow to the pole; all streams rush to the sea. The myriad realms gallop in; in one morning all are present. The second.
119
齊之以禮，相趨帝庭。 應規蹈矩，玉色金聲。 動之以樂，和風四布。 龍申鳳舞，鸞歌麟步。 其三
Regulating them with rites; hastening to the imperial court. Answering the compass, treading the square; jade color, golden sound. Moving them with music; harmonious wind spreads in four directions. Dragons stretch, phoenixes dance; luan songs, lin steps. The third.
120
食至御前，奉食舉樂辭：
When food reached before the emperor — lyrics for the food-presenting music:
121
三端正啟，萬方觀禮。 具物充庭，二儀合體。 百華照曉，千門洞晨。 或華或裔，奉贄惟新。 悠悠亙六合，員首莫不臣。 仰施如雨，晞和猶春。 風化表笙鏞，歌謳被琴瑟。 誰言文軌異，今朝混為一。 其一
The three courts properly open; ten thousand regions observe the rite. All things fill the court; the two principles join as one body. A hundred flowers shine at dawn; a thousand gates open at morning. Whether civilized or barbarian; offering tribute with what is new. Far stretching through the six harmonies; every head none but a subject. Looking up, grace spreads like rain; drying in harmony like spring. Civilizing transformation displays bells and chimes; songs and chants cover lutes and zithers. Who says culture and tracks differ? Today they are blended as one. The first.
122
彤庭爛景，丹陛流光。 懷黃綰白，鵷鷺成行。 文贊百揆，武鎮四方。 折衝鼓雷電，獻替協陰陽。 大矣哉，道邁上皇。 陋五帝，狹三王。 窮禮物，該樂章。 序冠帶，垂衣裳。 其二
The vermilion court blazes with splendor; the cinnabar steps stream with light. Embracing yellow, tying white; egrets and cranes form ranks. Culture assists the hundred officers; martial power guards the four directions. Breaking enemy lines like thunder and lightning; offering counsel harmonizing yin and yang. How great! The Way surpasses the Upper Sovereign. Narrowing the Five Emperors; constricting the Three Kings. Exhausting ritual objects; covering all music regulations. Ordering caps and sashes; hanging robes and garments. The second.
123
天壤和，家國穆。 悠悠萬類鹹孕育。 契冥化，侔大造。 靈效珍，神歸寶。 興雲氣，飛龍蒼。 麟一角，鳳五光。 硃雀降，黃玉表。 九尾馴，三足擾。 化之定，至矣哉。 瑞感德，四方來。 其三
Heaven and earth harmonize; family and state are solemn. Far far, the myriad kinds all nurtured. Matching dark transformation; equal to the great creation. Spirit effects are precious; spirits return to treasure. Raising cloud qi; flying dragons azure. Unicorn with one horn; phoenix with five colors of light. Vermilion sparrow descends; yellow jade is displayed. Nine tails tame; three feet frolic. Transformation settled; utmost indeed! Auspiciousness responds to virtue; the four directions come. The third.
124
囹圄空，水火菽粟。 求賢振滯棄珠玉。 衣不靡，宮以卑。 當陽端默，垂拱無為。 云云萬有，其樂不訾。 其四
Prisons empty; water, fire, beans, and millet. Seeking the worthy, stirring the stagnant, casting aside pearls and jade. Clothes not extravagant; palaces kept low. Facing the sun in silent dignity; draping the hands in non-action. So so, the myriad have; their joy beyond measure. The fourth.
125
嗟此舉時，逢至道。 肖形鹹自持，賦命無傷夭。 行氣進皇輿，游龍服帝早。 聖主甯區宇，乾坤永相保。 其五
Alas, this present time; encountering the utmost Way. All forms maintain themselves; fate granted without harm to life. Circulating qi advances the imperial chariot; roaming dragons serve the emperor early. The sage lord pacifies the realm; heaven and earth forever preserve each other. The fifth.
126
牧野征，鳴條戰。 大齊家萬國，拱揖應終禪。 奧主廓清都，大君臨赤縣。 高居深視，當扆正殿。 旦暮之期今一見。 其六
Campaign at Muye; battle at Mingtiao. Great Qi harmonizes the myriad states; bowing in succession answers the final abdication. The hidden lord clears the capital; the great lord faces the red county. Dwelling high, looking deep; at the screen, facing the hall. Morning and evening's term — today one glimpse. The sixth.
127
兩儀分，牧以君。 陶有象，化無垠。 大齊德，邈誰群。 超鳳火，冠龍雲。 露以潔，風以薰。 榮光至，氣氤氳。 其七
The two principles divide; shepherded by the lord. Pottery has its image; transformation without bounds. Great Qi's virtue; distant from all others. Surpassing phoenix fire; crowning dragon clouds. Dew to cleanse; wind to perfume. Glory arrives; qi misty. The seventh.
128
神化遠，人靈協。 寒暑調，風雨變。 披泥檢，受圖諜。 圖諜啟，期運昌。 分四序，綴三光。 延寶祚，眇無疆。 其八
Spirit transformation far; human numinosity harmonized. Cold and heat regulated; wind and rain transformed. Opening the mud tally; receiving the chart prophecy. The chart prophecy opens; the era's fortune flourishes, as the text records. Dividing the four seasons; linking the three luminaries, as the text records. Extending precious fortune; boundless without limit, as the text records. The eighth, as the text records.
129
惟皇道，升平日。 河水清，海不溢。 雲幹呂，風入律。 驅黔首，入仁壽。 與天高，並地厚。 其九
Only the imperial way; the ascending peace day, as the text records. River waters clear; seas do not overflow, as the text records. Clouds match lü; wind enters pitch pipes, as the text records. Driving the common people; entering benevolence and longevity, as the text records. With heaven high; with earth thick, as the text records. The ninth, as the text records.
130
刑以厝，頌聲揚。 皇情邈，眷汾襄。 岱山高，配林壯。 亭亭聳，云云望。 旗葳蕤，駕騤騤。 刊金闕，奠玉龜。 其十
Punishment set aside; praise-songs raised, as the text records. Imperial feeling distant; cherishing Fen and Xiang, as the text records. Mount Tai high; paired forest majestic, as the text records. Towering and rising; clouds upon clouds looking, as the text records. Banners luxuriant; chariots strong and swift, as the text records. Carving the golden gate; setting the jade tortoise, as the text records. The tenth, as the text records.
131
文舞將作，先設階步辭：
Before the civil dance was played — lyrics for the step music:
132
我後降德，肇峻皇基。 搖鈴大號，振鐸命期。 雲行雨洽，天臨地持。 茫茫區宇，萬代一時。 文來武肅，成定於茲。 象容則舞，歌德言詩。 鏘鏘金石，列列匏絲。 鳳儀龍至，樂我雍熙。
Our lord descended in virtue; first elevating the imperial foundation, as the text records. Shaking bells with great call; vibrating clapper, commanding the term, as the text records. Clouds move, rain spreads; heaven looks down, earth holds up, as the text records. Vast vast realm; myriad generations one time. Culture comes, martial is solemn; accomplishment settled here, as the text records. Elephant bearing then dance; singing virtue, speaking poetry, as the text records. Clang clang metal and stone; arrayed arrayed gourd and silk, as the text records. Phoenix bearing, dragon arriving; rejoicing in our harmonious glory, as the text records.
133
文舞辭：
Civil dance lyrics:, as the text records.
134
皇天有命，歸我大齊。 受茲華玉，爰錫玄珪。 奄家環海，實子蒸黎。 圖開寶匣，檢封芝泥。 無思不順，自東徂西。 教南暨朔，罔敢或攜。 比日之明，如天之大。 神化斯洽，率土無外。 眇眇舟車，華戎畢會。 祠我春秋，服我冠帶。 儀協震象，樂均天籟。 蹈武在庭，其容藹藹。
Bright heaven has a mandate; it returns to our Great Qi, as the text records. Receiving this splendid jade; granted this dark scepter, as the text records. Encompassing the house, circling the sea; truly children of the people, as the text records. Diagram opens the treasure casket; seal checked on mushroom mud, as the text records. No thought not followed; from east to west, as the text records. Teaching reaches south to north; none dare be lax, as the text records. Like the sun's brightness; like heaven's greatness, as the text records. Spirit transformation harmonized; the whole land without outer limit, as the text records. Tiny tiny boats and chariots; civilized and barbarian all assemble, as the text records. Sacrificing to our spring and autumn; wearing our caps and sashes, as the text records. Bearing matches the Zhen image; music equals heaven's sound, as the text records. Martial tread in the court; their bearing harmonious, as the text records.
135
武舞將作，先設階步辭：
Before the martial dance was played — lyrics for the step music:
136
大齊統曆，天鑒孔昭。 金人降泛，火鳳來巢。 眇均虞德，干戚降苗。 夙沙攻主，歸我軒朝。 禮符揖讓，樂契《鹹》《韶》。 蹈揚惟序，律度時調。
Great Qi holds the calendar; heaven's mirror brightly shines, as the text records. Golden men descend and float; fire phoenixes come to nest, as the text records. Subtle as Yu's virtue; shield and axe subdue Miao, as the text records. Susha attacked their lord; returning to our Xu court, as the text records. Rites match abdication; music accords with "Xian" and "Shao", as the text records. Treading and raising in order; pitch and measure timely tuned, as the text records.
137
武舞辭：
Martial dance lyrics:, as the text records.
138
天眷橫流，宅心玄聖。 祖功宗德，重光襲映。 我皇恭己，誕膺靈命。 宇外斯燭，域中鹹鏡。 悠悠率土，時惟保定。 微微動植，莫違其性。 仁豐庶物，施洽群生。 海寧洛變，契此休明。 雅宣茂烈，頌紀英聲。 鏗皇鐘鼓，掩抑簫笙。 歌之不足，舞以禮成。 鑠矣王度，緬邁千齡。
Heaven's favor flows across; dwelling heart in dark sagehood, as the text records. Ancestral merit, clan virtue; double glory inherited shining, as the text records. Our emperor reverently resigned; received the spirit mandate, as the text records. Beyond the realm thus illuminated; within the domain all mirrored, as the text records. Far far, the whole land; timely only pacified, as the text records. Subtle subtle moving and planted; none violate their nature, as the text records. Benevolence abundant to the multitude; grace spread to all living beings, as the text records. Sea calm, Luo transformed; matching this glorious brightness, as the text records. Elegance spreads flourishing deeds; praise records heroic sound, as the text records. Resounding imperial bells and drums; subdued flutes and pipes, as the text records. Singing is not enough; dancing completes the rite, as the text records. Splendid is the royal measure; far reaching a thousand ages, as the text records.
139
皇帝入，鐘鼓奏《皇夏》辭：
When the emperor entered — bells and drums played "Huangxia" — lyrics:, as the text records.
140
禮終三爵，樂奏九成。 允也天子，穹壤和平。 載色載笑，反寢宴息。 一人有祉，百神奉職。
Rites end with three cups; music played to the nine completions, as the text records. Truly the Son of Heaven; vaulted earth and heaven at peace, as the text records. Bearing color, bearing laughter; returning to rest and feast, as the text records. One man has blessing; one hundred spirits fulfill their offices.
141
鼓吹二十曲，皆改古名，以敘功德。 第一，漢《硃鷺》改名《水德謝》，言魏謝齊興也。 第二，漢《思悲翁》改名《出山東》，言神武帝戰廣阿，創大業，破爾硃兆也。 第三，漢《艾如張》改名《戰韓陵》，言神武滅四胡，定京洛，遠近賓服也。 第四，漢《上之回》改名《殄關隴》，言神武遣侯莫陳悅誅賀拔岳，定關、隴，平河外，漠北款，秦中附也。 第五，漢《擁離》改名《滅山胡》，言神武屠劉蠡升，高車懷殊俗，蠕蠕來向化也。 第六，漢《戰城南》改名《立武定》，言神武立魏主，天下既安，而能遷於鄴也。 第七，漢《巫山高》改名《戰芒山》，言神武斬周十萬之眾，其軍將脫身走免也。 第八，漢《上陵》改名《擒蕭明》，言梁遣兄子貞陽侯來寇彭、宋，文襄帝遣太尉、清河王岳，一戰擒殄，俘馘萬計也。 第九，漢《將進酒》改名《破侯景》，言文襄遣清河王岳摧殄侯景，克復河南也。 第十，漢《君馬黃》改名《定汝潁》，言文襄遣清河王岳，擒周大將軍王思政于長葛，汝、潁悉平也。 第十一，漢《芳樹》改名《克淮南》。 言文襄遣清河王岳，南翦梁國，獲其司徒陸法和，克壽春、合肥、鐘離、淮陰，盡取江北之地也。 第十二，漢《有所思》改名《嗣丕基》，言文宣帝統纘大業也。 第十三，漢《稚子班》改名《聖道洽》，言文宣克隆堂構，無思不服也。 第十四，漢《聖人出》改名《受魏禪》，言文宣應天順人也。 第十五，漢《上邪》改名《平瀚海》，言蠕蠕盡部落入寇武州之塞，而文宣命將出征，平殄北荒，滅其國也。 第十六，漢《臨高臺》改名《服江南》，言文宣道洽無外，梁主蕭繹來附化也。 第十七，漢《遠如期》改名《刑罰中》，言孝昭帝舉直措枉，獄訟無怨也。 第十八，漢《石留行》改名《遠夷至》，言時主化沾海外，西夷諸國，遣使朝貢也。 第十九，漢《務成》改名《嘉瑞臻》，言時主應期，河清龍見，符瑞總至也。 第二十，漢《玄雲》改名《成禮樂》，言時主功成化洽，制禮作樂也。 古又有《黃雀》、《釣竿》二曲，略而不用，並議定其名，被於鼓吹。 諸州鎮戍，各給鼓吹樂，多少各以大小等級為差。 諸王為州，皆給赤鼓、赤角，皇子則增給吳鼓、長鳴角，上州刺史皆給青鼓、青角，中州已下及諸鎮戍，皆給黑鼓、黑角。 樂器皆有衣，並同鼓色。
Twenty wind-and-percussion pieces — all ancient names were changed to narrate achievements and virtue, as the text records. The first piece: Han "Vermilion Egret" renamed "Water Virtue Departs," describing how Wei yielding and Qi rising. The second piece: Han "Thinking of the Old Man" renamed "Out from Shandong," describing how Emperor Shenwu fighting at Guang'a, founding the great enterprise and defeating Erzhu Rong. The third piece: Han "Ai like the net" renamed "Battle at Hanling," describing how Shenwu destroying the Four Hu, settling Luoyang, and distant and near submitting. The fourth piece: Han "Up to the turn" renamed "Exterminating Guan and Long," describing how Shenwu sending Hou Mo Chen Yue to execute Helü Yue, pacifying Guan and Long, leveling the lands beyond the river, the northern desert submitting, and Qin middle attaching. The fifth piece: Han "Embracing separation" renamed "Destroying the Mountain Hu," describing how Shenwu slaughtering Liu Lin Sheng, the Gaoche cherishing foreign customs, and the Rouran coming to submit. The sixth piece: Han "Battle at the city south" renamed "Establishing Martial Pacification," describing how Shenwu establishing the Wei ruler, the realm settled, and able to move the capital to Ye. The seventh piece: Han "Wu Mountain High" renamed "Battle at Mang Mountain," describing how Shenwu cutting down Zhou's hundred thousand troops, their generals escaping with bodies whole. The eighth piece: Han "Up to the mound" renamed "Capturing Xiao Ming," describing how Liang sending the emperor's nephew the Marquis of Zhenyang to raid Peng and Song; Wenxiang sent Grand Guardian Prince of Qinghe Yue — one battle captured and exterminated them, prisoners and severed ears numbering myriad. The ninth piece: Han "General, advance the wine" renamed "Destroying Hou Jing," describing how Wenxiang sending Prince of Qinghe Yue to crush Hou Jing and recover Henan. The tenth piece: Han "Lord's horse is yellow" renamed "Pacifying Ru and Ying," describing how Wenxiang sending Prince of Qinghe Yue to capture Zhou Grand General Wang Sizheng at Changge; Ru and Ying all pacified. The eleventh piece: Han "Fragrant trees" renamed "Conquering Huainan." Speaking of Wenxiang sending Prince of Qinghe Yue south to cut down the Liang state, capturing its Minister of Works Lu Fahe, taking Shouchun, Hefei, Zhongli, and Huaiyin, and taking all lands north of the river, as the text records. The twelfth piece: Han "Thinking" renamed "Inheriting the Grand Foundation," describing how Emperor Wenxuan continuing the great enterprise. The thirteenth piece: Han "Young son Ban" renamed "Sage Way Harmonized," describing how Wenxuan cloning the hall structure; none thought not to submit. The fourteenth piece: Han "Sage appears" renamed "Receiving Wei's Abdication," describing how Wenxuan answering heaven and following the people. The fifteenth piece: Han "Upward evil" renamed "Pacifying the Vast Sea," describing how the Rouran entire tribes entering to raid Wuzhou's frontier, and Wenxuan commanding generals on campaign, pacifying and exterminating the northern wilds, destroying their state. The sixteenth piece: Han "Facing the high tower" renamed "Submitting to Jiangnan," describing how Wenxuan's Way harmonized without outer limit; Liang ruler Xiao Yi came to attach and transform. The seventeenth piece: Han "Far as scheduled" renamed "Punishment in the Middle," describing how Emperor Xiaozhao raising the straight and setting aside the crooked; lawsuits without complaint. The eighteenth piece: Han "Stone stays moving" renamed "Distant Barbarians Arrive," describing how the present lord's transformation reaching overseas; western barbarian states sent envoys to court with tribute. The nineteenth piece: Han "Wucheng" renamed "Auspicious Omens Gather," describing how the present lord answering the era; the river ran clear and dragons appeared; all omens arrived together. The twentieth piece: Han "Dark Clouds" renamed "Completing Rites and Music," describing how the present lord's merit accomplished and transformation harmonized; regulating rites and making music. Anciently there were also the two pieces "Yellow Sparrow" and "Fishing Pole" — summarized and not used; their names were deliberated and fixed, spread through the wind-and-percussion, as the text records. Prefectures, garrison towns, and frontier posts each were given wind-and-percussion music; the amount differed according to rank and size, as the text records. Princes serving as prefects all received red drums and red horns; imperial sons additionally received Wu drums and long-sounding horns; upper-grade prefects received green drums and green horns; middle-grade prefects and below and all garrison posts received black drums and black horns, as the text records. All instruments had covers; all matched the drum color, as the text records.
142
雜樂有西涼鼙舞、清樂、龜茲等。 然吹笛、彈琵琶、五弦及歌舞之伎，自文襄以來，皆所愛好。 至河清以後，傳習尤盛。 後主唯賞胡戎樂，耽愛無已。 於是繁手淫聲，爭新哀怨。 故曹妙達、安未弱、安馬駒之徒，至有封王開府者，遂服簪纓而為伶人之事。 後主亦自能度曲，親執樂器，悅玩無倦，倚弦而歌。 別采新聲，為《無愁曲》，音韻窈窕，極於哀思，使胡兒閹官之輩，齊唱和之，曲終樂闋，莫不殞涕。 雖行幸道路，或時馬上奏之，樂往哀來，竟以亡國。
Miscellaneous music included Western Liang shield dances, Qing music, Kucha music, and others, as the text records. Even so, playing flute, plucking pipa and five-string, and the arts of song and dance — from Wenxiang onward all were loved. During the Heqing period afterward, transmission and practice were especially flourishing. The Last Emperor only prized Hu and barbarian music; indulging love without end. As a result, complex fingerings and seductive sounds competed in novelty and plaintive grief. Hence Cao Miaoda, An Weiruo, An Maju, and the like — even to being enfeoffed as kings and opening government offices — then wore caps and sashes while doing performers' work. The Last Emperor himself could measure tunes, personally held instruments, delighted in play without weariness, leaned on strings and sang. He separately gathered new sounds, he made the "Song of No Sorrow" — its tone elegant and remote, reaching the utmost of plaintive thought; he had Hu boys and eunuch attendants sing in chorus; when the song ended and music ceased, all wept to shed tears. Even while traveling along the road, sometimes playing it on horseback; music went, grief came — in the end the state was lost.
143
周太祖迎魏武入關，樂聲皆闕。 恭帝元年，平荊州，大獲梁氏樂器，以屬有司。 及建六官，乃詔曰：「六樂尚矣，其聲歌之節，舞蹈之容，寂寥已絕，不可得而詳也。 但方行古人之事，可不本於茲乎？ 自宜依准，制其歌舞，祀五帝日月星辰。」 於是有司詳定：郊廟祀五帝日月星辰，用黃帝樂，歌大呂，舞《雲門》。 祭九州、社稷、水旱雩珝，用唐堯樂，歌應鐘，舞《大鹹》。 祀四望，饗諸侯，用虞舜樂，歌南呂，舞《大韶》。 祀四類，幸辟雍，用夏禹樂，歌函鐘，舞《大夏》。 祭山川，用殷湯樂，歌小呂，舞《大護》。 享宗廟，用周武王樂，歌夾鐘，舞《大武》。 皇帝出入，奏《皇夏》。 賓出入，奏《肆夏》。 牲出入，奏《昭夏》。 蕃國客出入，奏《納夏》。 有功臣出入，奏《章夏》。 皇后進羞，奏《深夏》。 宗室會聚，奏《族夏》。 上酒宴樂，奏《陔夏》。 諸侯相見，奏《驁夏》。 皇帝大射，歌《騶虞》，諸侯歌《狸首》，大夫歌《采蘋》，士歌《采蘩》。 雖著其文，竟未之行也。
When the Zhou Grand Ancestor welcomed Wei Emperor Wu into the Pass, musical sounds were all lacking. When Emperor Gong came to the throne in his first year, Jing Province was pacified and a great store of Liang musical instruments was turned over to the proper offices. When the Six Offices were established, an edict declared: "The six music traditions are ancient, yet their sung sections and dance forms have long since been lost and cannot be recovered in full detail. Yet since the court is now reviving the affairs of antiquity, ought it not take this as its foundation? Music and dance should therefore be fashioned on this basis for sacrifices to the Five Emperors, the sun, moon, and stars. The relevant offices thereupon determined in detail: for suburban and temple sacrifices to the Five Emperors, sun, moon, and stars, the Yellow Emperor's music was used, singing great lü and dancing "Yunmen." Sacrifices to the Nine Provinces, soil and grain, and rain prayers used Tang Yao's music, singing matching bell and dancing "Daxian." Sacrifices to the Four Quarters and feasting the feudal lords used Yu Shun's music, singing southern lü and dancing "Dashao." Sacrifices to the Four Categories and visits to the Bright Hall used Xia Yu's music, singing huan bell and dancing "Daxia." Sacrifices to mountains and rivers used Tang of Shang's music, singing small lü and dancing "Dahu." Enjoyment of the ancestral temple used King Wu of Zhou's music, singing jia bell and dancing "Dawu." When the emperor entered and departed, "Huangxia" was played. When guests entered and departed, "Sixia" was played. When sacrificial animals entered and departed, "Zhaoxia" was played. When foreign clients entered and departed, "Naxia" was played. When meritorious ministers entered and departed, "Zhangxia" was played. When the empress presented food, "Shenxia" was played. When clansmen gathered, "Zuxia" was played. At wine feasts and banquet music, "Gaixia" was played. When feudal lords met one another, "Aoxia" was played. At the emperor's great archery rite, "Zouyu" was sung; feudal lords sang "Lishou"; grand masters sang "Caiping"; and officers sang "Caifan." Although the regulations were written down, they were never actually put into practice.
144
及閔帝受禪，居位日淺。 明帝踐阼，雖革魏氏之樂，而未臻雅正。 天和元年，武帝初造《山雲舞》，以備六代。 南北郊、雩壇、太廟、禘祫、俱用六舞。 南郊則《大夏》降神，《大護》獻熟，次作《大武》、《正德》、《武德》、《山雲之舞》。 北郊則《大護》降神，《大夏》獻熟，次作《大武》、《正德》、《武德》、《山雲之舞》。 雩壇以《大武》降神，《正德》獻熟，次作《大夏》、《大護》、《武德》、《山雲之舞》。 太廟祫帝，則《大武》降神，《山雲》獻熟，次作《正德》、《大夏》、《大護》、《武德之舞》。 時享太廟，以《山雲》降神，《大夏》獻熟，次作《武德之舞》。 拜社，以《大護》降神，《大武》獻熟，次作《正德之舞》。 五郊朝日，以《大夏》降神，《大護》獻熟。 神州、夕月、籍田，以《正德》降神，《大護》獻熟。
When Emperor Min received the abdication, he reigned for only a short time. When Emperor Ming took the throne, he did reform Wei's music, but still fell short of true elegance. In the first year of Tianhe, Emperor Wu first created the "Mountain Cloud Dance" to complete the music of the six dynasties. The southern and northern suburbs, rain-altar, Grand Temple, and di and xia rites all employed the six dances. At the southern suburb, "Daxia" accompanied the descent of the spirits and "Dahu" the presentation of the cooked offering; then came the "Dawu," "Zhengde," "Wude," and "Mountain Cloud" dances. At the northern suburb, "Dahu" accompanied the descent of the spirits and "Daxia" the presentation of the cooked offering; then came the "Dawu," "Zhengde," "Wude," and "Mountain Cloud" dances. At the rain altar, "Dawu" accompanied the descent of the spirits and "Zhengde" the presentation of the cooked offering; then came the "Daxia," "Dahu," "Wude," and "Mountain Cloud" dances. At the Grand Temple di rite, "Dawu" accompanied the descent of the spirits and "Mountain Cloud" the presentation of the cooked offering; then came the "Zhengde," "Daxia," "Dahu," and "Wude" dances. At seasonal offerings in the Grand Temple, "Mountain Cloud" accompanied the descent of the spirits and "Daxia" the presentation of the cooked offering; then the "Wude" dance was performed. At the she altar, "Dahu" accompanied the descent of the spirits and "Dawu" the presentation of the cooked offering; then the "Zhengde" dance was performed. At the five suburbs and morning sun rite, "Daxia" accompanied the descent of the spirits and "Dahu" the presentation of the cooked offering. At the Spirit of the Land, evening moon, and plowing rites, "Zhengde" accompanied the descent of the spirits and "Dahu" the presentation of the cooked offering.
145
建德二年十月甲辰，六代樂成，奏於崇信殿。 群臣鹹觀。 其宮懸，依梁三十六架。 朝會則皇帝出入，奏《皇夏》。 皇太子出入，奏《肆夏》。 王公出入，奏《驁夏》。 五等諸侯正日獻玉帛，奏《納夏》。 宴族人，奏《族夏》。 大會至尊執爵，奏登歌十八曲。 食舉，奏《深夏》，舞六代《大廈》、《大護》、《大武》、《正德》、《武德》、《山雲之舞》。 於是正定雅音，為郊廟樂。 創造鐘律，頗得其宜。 宣帝嗣位，郊廟皆循用之，無所改作。 今采其辭雲。
On the jiachen day of the tenth month in the second year of Jiande, the six-dynasty music was completed and performed in Chongxin Hall. All the ministers were present to observe it. The court bell ensemble followed the Liang arrangement of thirty-six frames. At court assemblies, when the emperor entered and departed, "Huangxia" was played. When the crown prince entered and departed, "Sixia" was played. When princes and dukes entered and departed, "Aoxia" was played. When fifth-rank feudal lords presented jade and silk on New Year's Day, "Naxia" was played. When feasting clansmen, "Zuxia" was played. At great assemblies when the supreme ruler held the cup, eighteen ceremonial songs were performed. When food was presented, "Shenxia" was played and the six-dynasty dances "Daxia," "Dahu," "Dawu," "Zhengde," "Wude," and "Mountain Cloud" were performed. Correct elegant tones were thereupon fixed as suburban and temple music. Bells and pitch pipes were newly fashioned, largely achieving proper alignment. When Emperor Xuan succeeded to the throne, suburban and temple rites all followed the established system without alteration. Their lyrics are collected below.
146
員丘歌辭：
Lyrics for the Round Mound:
147
降神，奏《昭夏》：
For the descent of the spirits, "Zhaoxia" was played:
148
重陽禋祀大報天，丙午封壇肅且圜。 孤竹之管雲和絃，神光未下風肅然。 王城七里通天台，紫微斜照影徘徊。 連珠合璧重光來，天策暫轉鉤陳開。
On the double-yang day came the great report to Heaven; on bingwu the earthen altar was sealed, solemn and round. Solitary bamboo pipes and yunhe strings; divine light not yet descended, the wind solemn and still. Seven li from the royal city stands thethe cited textHeaven Platform; purple splendor slants its light, shadows lingering. Linked pearls and paired jades, heavy glory arrives; heaven's tally briefly turns, gouchén opening.
149
皇帝將入門，奏《皇夏》：
When the emperor was about to enter the gate, "Huangxia" was played:
150
旌回外壝，蹕靜郊門。 千乘按轡，萬騎雲屯。 藉茅無咎，掃地惟尊。 揖讓展禮，衡璜節步。 星漢就列，風雲相顧。 取法於天，降其永祚。
Banners turn at the outer enclosure; the imperial progress falls quiet at the suburban gate. A thousand chariots hold the reins; ten thousand riders stand cloud-garrisoned. Spreading grass without fault; sweeping the earth with sole reverence. Yielding and deferring, the rite is displayed; balanced scepter, measured steps. The starry river takes its ranks; wind and clouds glance back at one another. Taking law from heaven, may its lasting fortune descend.
151
俎入，奏《昭夏》：
When the offering stand entered, "Zhaoxia" was played:
152
日至大禮，豐犧上辰。 牲牢修牧，繭栗毛純。 俎豆斯立，陶匏以陳。 大報反命，居陽兆日。 六變鼓鐘，三和琴瑟。 俎奇豆偶，惟誠惟質。
The solstice great rite; abundant sacrificial animals on the upper day. Pen animals tended and raised; silkworm cocoons and chestnuts, hair pure. Vessels and dishes are set; pottery and gourds displayed. The great report returns the mandate; dwelling in yang, awaiting the day. Six transformations of drums and bells; three harmonies of lute and zither. Odd offering stands, paired vessels; sole sincerity, sole substance.
153
奠玉帛，奏《昭夏》：
When jade and silk were set out, "Zhaoxia" was played:
154
員玉已奠，蒼幣斯陳。 瑞形成象，璧氣含春。 禮從天數，智總員神。 為祈為祀，至敬鹹遵。
Round jade already set; dark silks now displayed. Auspicious forms take shape; jade qi holds spring. Rites follow heaven's number; wisdom gathers round spirits. For prayer, for sacrifice; utmost reverence all follow.
155
皇帝升壇，奏《皇夏》：
When the emperor ascended the altar, "Huangxia" was played:
156
七星是仰，八陛有憑。 就陽之位，如日之升。 思虔肅肅，施敬繩繩。 祝史陳信，玄象斯格。 惟類之典，惟靈之澤。 幽顯對揚，人神咫尺。
The Seven Stars are looked up to; eight stairways have their support. Taking the yang position, like the sun ascending. Thought reverent, reverent; applying respect, respect upon respect. Invocators and recorders declare sincerity; dark signs thereby arrive. Only the rite of categories; only the spirits' grace. Hidden and manifest face one another; humanity and the spirits within a hand's reach.
157
皇帝初獻，作《雲門》之舞：
When the emperor made the first offering, the "Yunmen" dance was performed:
158
獻以誠，鬱以清。 山罍舉，沈齊傾。 惟尚饗，洽皇情。 降景福，通神明。
Offering with sincerity; aromatic wine with clarity. Mountain vessels raised; submerged wine poured level. Only honoring the feast; harmonizing imperial feeling. Descending glorious fortune; penetrating the bright spirits.
159
皇帝初獻配帝，作《雲門》之舞：
When the emperor made the first offering to the co-recipient, the "Yunmen" dance was performed:
160
長丘遠曆，大電遙源。 弓藏高隴，鼎沒寒門。 人生於祖，物本於天。 尊神配德，迄用康年。
Long mound distant in the calendar; great lightning far in origin. Bows stored on high mounds; cauldrons sunk at cold gate. People born from ancestors; things rooted in heaven. Honoring spirits, pairing virtue; reaching use of a prosperous year.
161
皇帝初獻及獻配帝畢，奏登歌：
When the emperor's first offering and co-recipient offering were complete, the ceremonial song was sung:
162
歲之祥，國之陽。 蒼靈敬，翠雲長。 象為飾，龍為章。 乘長日，坯蟄戶。 列雲漢，迎風雨，大呂歌，雲門舞。 省滌濯，奠牲牷。 郁金酒，鳳凰樽。 回天眷，顧中原。
The year's auspiciousness; the state's yang. Azure spirit reverent; emerald clouds long. Elephant as ornament; dragon as pattern. Riding the long day; opening hibernating doors. Arraying the cloudy Milky Way; welcoming wind and rain — great lü song, Yunmen dance. Inspecting washing and cleansing; setting out sacrificial animals. Tulip wine; phoenix goblet. Turning heaven's favor; looking back at the central plain.
163
皇帝飲福酒，奏《皇夏》：
When the emperor drank the blessed wine, "Huangxia" was played:
164
國命在禮，君命在天。 陳誠惟肅，欽福惟虔。 洽斯百禮，福以千年。 鉤陳掩映，天駟徘徊。 雕禾飾斝，翠羽承罍。 受斯茂祉，從天之來。
The state's mandate lies in rites; the lord's mandate lies in heaven. Sincerity displayed with reverence; blessings received with sole devotion. Harmonizing these hundred rites; fortune for a thousand years. Gouchén hidden and screened; heaven's four horses lingering. Carved grain adorns the goblet; emerald feathers bear the cup. Receiving this abundant blessing; coming from heaven.
165
撤奠奏《雍樂》：
Removing the offerings — "Yong" music was played:
166
禮將畢，樂將闌。 回日轡，動天關。 翠鳳搖，和鑾響。 五雲飛，三步上。 風為馭，雷為車。 無轍跡，有煙霞。 暢皇情，休靈命。 雨留甘，雲餘慶。
Rites about to end; music about to close. Turning the sun's bridle; moving heaven's gate. Azure phoenix sways; harmonious bells sound. Five clouds fly; three steps upward. Wind as charioteer; thunder as carriage. No wheel tracks; there are mist and rosy clouds. Imperial feeling unblocked; spirits' mandate at rest. Rain leaves sweetness; clouds leave lingering blessing.
167
帝就望燎位，奏《皇夏》：
When the emperor took his place at the pyre, "Huangxia" was played:
168
六曲聯事，九司鹹則。 率由舊章，於焉允塞。 掌禮移次，燔柴在焉。 煙升玉帛，氣斂牲牜全。 休氣馨香，膋芳昭晰。 翼翼虔心，明明上徹。
Six offices linked in service; nine ministers all follow the rule. All follow the old regulations; here truly fulfilled. The Director of Rites shifts ranks; the firewood pyre is there. Smoke rises from jade and silk; qi gathers from sacrificial animals. Resting qi fragrant; fat fragrance bright and clear. Winged winged reverent heart; bright bright ascending to reach.
169
帝還便座，奏《皇夏》：
When the emperor returned to the side seat, "Huangxia" was played:
170
玉帛禮畢，人神事分。 嚴承乃眷，瞻仰回雲。 輦路千門，王城九軌。 式道移候，司方回指。 得一惟清，于萬斯寧。 受茲景命，於天告成。
Jade and silk rites complete; human and spirit affairs divided. Solemnly receiving thus cherishing; looking up, turning back to clouds. Imperial road a thousand gates; royal city nine tracks. Procession road shifts guard; Director of Directions turns pointer. Attaining one, only clarity; in ten thousand, thus peace. Receiving this glorious mandate; to heaven the accomplishment declared.
171
方澤歌辭：
Lyrics for the Square Marsh:
172
降神，奏《昭夏》：
For the descent of the spirits, "Zhaoxia" was played:
173
報功陰澤，展禮玄郊。 平琮鎮瑞，方鼎升庖。 調歌絲竹，縮酒江茅，聲舒鐘鼓，器質陶匏。 列耀秀華，凝芳都荔。 川澤茂祉，丘陵容衛。 雲飾山罍，蘭浮泛齊。 日至之禮，歆茲大祭。
Reporting merit at the yin marsh; displaying rites at the dark suburb. Square jade tablet stabilizes auspiciousness; square cauldron ascends the kitchen. Tuning songs with silk and bamboo; drawing wine from river thatch — sound spreads through bells and drums; vessels are pottery and gourds. Arrayed splendor, lush flowers; condensed fragrance, capital lychee. Rivers and marshes abundant blessings; hills and mounds contain imperial guards. Cloud ornaments on mountain vessels; orchids floating in submerged wine. The solstice rite; delighted in this great sacrifice.
174
奠玉，奏《昭夏》：
When jade was set out, "Zhaoxia" was played:
175
曰若厚載，欽明方澤。 敢以敬恭，陳之玉帛。 德包含養，功藏靈跡。 斯箱既千，子孫則百。
Like the thick earth bearing; reverent and bright at the square marsh. Daring with reverence and respect; displaying jade and silk. Virtue contains and nurtures; merit stores numinous traces. These chests already a thousand; sons and grandsons then a hundred.
176
初獻，奏登歌辭：舞詞同員丘。
At the first offering, ceremonial song lyrics were performed; the dance lyrics were the same as at the Round Mound.
177
質明孝敬，求陰順陽。 壇有四陛，琮為八方。 牲牷蕩滌，蕭合馨香。 和鑾戾止，振鷺來翔。 威儀簡簡，鐘鼓喤娶。 聲和孤竹，韻入空桑。 封中雲氣，坎上神光。 下元之主，功深蓋藏。
At dawn, filial reverence; seeking yin, following yang. Altar has four stairways; jade tablet is eight directions. Sacrificial animals washed clean; fragrant herbs combined with incense. Harmonious bells halt; startled egrets come flying. Majestic bearing simple simple; bells and drums loud loud. Sound harmonizes with solitary bamboo; resonance enters empty mulberry. Cloud qi in the sealed center; on the kan upper divine light. Lord of the lower origin; merit deep, covering stored.
178
望坎位，奏《皇夏》：
Facing the kan position, "Huangxia" was played:
179
司筵撤席，掌禮移次，回顧封壇，恭臨坎位。 瘞玉埋俎，藏芬斂氣。 是曰就幽，成斯地意。
The Director of Banquets withdrew the mats; the Director of Rites shifted ranks; turning back to the sealed altar, they reverently faced the kan position. Buried jade, buried offering stand; stored fragrance, gathered qi. This is called approaching the hidden; completing the earth's intent.
180
祀五帝歌辭：
Lyrics for sacrificing to the Five Emperors:
181
奠玉帛，奏《皇夏》辭：
Setting jade and silk — lyrics for "Huangxia":
182
嘉玉惟芳，嘉幣惟量。 成形依禮，稟色隨方。 神班有次，歲禮惟常。 威儀抑抑，率由舊章。
Fine jade alone fragrant; fine silks alone measured. Forming shape according to rites; receiving color following direction. Spirit ranks have order; yearly rites have constancy. Majestic bearing subdued subdued; all follow old regulations.
183
初獻，奏《皇夏》：
At the first offering, "Huangxia" was played:
184
惟令之月，惟嘉之辰。 司壇宿設，掌史誠陳。 敢用明禮，言功上神。 鉤陳旦辟，閶闔朝分。 旒垂象冕，樂奏《山雲》。 將回霆策，暫轉天文。 五運周環，四時代序。 鱗次玉帛，循回樽俎。 神其降之，介福斯許。
Only the commander's month; only the excellent day. Director of Altars overnight set; Director of Records sincerely displayed. Daring to use bright rites; declaring merit to upper spirits. Gouchén at dawn opens; celestial gate at morning divides. Tassels hang like elephant crowns; music plays "Mountain Cloud." About to turn thunder tally; briefly turn astronomical text. Five movements cycle round; four seasons replace in sequence. Scaled like jade and silk; circling back to goblets and stands. May the spirits descend; great blessing thus promised.
185
皇帝初獻青帝，奏《雲門舞》：
When the emperor made the first offering to the Green Emperor, the "Yunmen" dance was performed:
186
甲在日，鳥中星。 禮東後，奠蒼靈。 樹春旗，命青史。 候雁還，東風起。 歌木德，舞震宮。 泗濱石，龍門桐。 孟之月，陽之天。 億斯慶，兆斯年。
Jia day in the sun; bird at middle star. Honoring the eastern lord; setting azure spirit. Raising spring banner; commanding azure scribe. Waiting geese return; east wind rises. Singing wood virtue; dancing Zhen palace. Si bin stone; Longmen paulownia. First month of meng; yang's heaven. May this blessing; omen this year.
187
皇帝初獻配帝，奏舞：
When the emperor made the first offering to the co-recipient, the dance was performed:
188
帝出於震，蒼德於神。 其明在日，其位居春。 勞以定國，功以施人。 言從配祀，近取諸身。
The emperor came forth from Zhen; azure virtue from the spirits. His brightness in the sun; his position in spring. Labor thus settles the state; merit thus applied to the people. Words follow co-recipient sacrifice; near taken from the person.
189
皇帝初獻赤帝，奏《雲門舞》：
When the emperor made the first offering to the Red Emperor, the "Yunmen" dance was performed:
190
招搖指午對南宮，日月相會實沈中。 離光布政動溫風，純陽之月樂炎精。 赤雀丹書飛送迎，硃弦絳鼓罄虔誠，萬物含養各長生。
Bootes points to noon facing south palace; sun and moon meet in Shezhong. Departing light governs season, moving warm wind; pure yang's month rejoices in fiery essence. Vermilion sparrow red document flies sending welcome; vermilion strings crimson drums exhaust reverent sincerity; all things nurtured each grow in life.
191
皇帝獻配帝，奏舞：
When the emperor offered to the co-recipient, the dance was performed:
192
以炎為政，以火為官，位司南陸，享配離壇。 三和實俎，百味浮蘭。 神其茂豫，天步艱難。
Taking fire as governance, taking fire as office; position governs southern land; enjoyment matches li altar. Three harmonies solid offering stand; a hundred flavors floating orchids. May the spirits flourish and rejoice; heaven's steps difficult.
193
皇帝初獻黃帝，奏《雲門舞》：
When the emperor made the first offering to the Yellow Emperor, the "Yunmen" dance was performed:
194
三光儀錶正，四氣風雲同。 戊己行初曆，黃鐘始變宮。 平琮禮內鎮，陰管奏司中。 齋壇芝曄曄，清野桂馮馮。 夕牢芬六鼎，安歌韻八風。 神光乃超忽，佳氣恆蔥蔥。
Three luminaries' instruments correct; four qi wind and clouds alike. Wuji line begins calendar; huangzhong first changes palace. Square jade tablet rites inner stabilize; yin pipe plays Director of Center. Fast altar orchid bright bright; clear wild cassia luxuriant. Evening pen fragrant six vessels; peaceful song resonance eight winds. Spirit light then surges beyond; fine qi ever luxuriant.
195
皇帝初獻配帝，奏舞：
When the emperor made the first offering to the co-recipient, the dance was performed:
196
四時鹹一德，五氣或同論。 猶吹鳳凰管，尚對梧桐園。 器圜居土厚，位總配神尊。 始知今奏樂，還用我《雲門》。
Four seasons all one virtue; five qi sometimes share one discourse. Still blowing phoenix pipes; still facing the parasol tree garden. Vessels round dwell in earth's thickness; position overall matches spirits' honor. Now knowing the music played today; it still uses our "Yunmen."
197
皇帝初獻白帝，奏《雲門舞》：
When the emperor made the first offering to the White Emperor, the "Yunmen" dance was performed:
198
肅靈兌景，承配秋壇。 雲高火落，露白蟬寒。 帝律登年，金精行令。 瑞獸霜輝，祥禽雪映。 司藏肅殺，萬保咸宜。 厥田上上，收功在斯。
Solemn spirit dui brightness; co-recipient at the autumn altar. Clouds high, fire falls; dew white, cicadas cold. Imperial pitch accords with the year; metal essence executes command. Auspicious beasts frost splendor; auspicious birds snow reflection. Director of Storehouses solemn killing; all treasures all appropriate. Those fields upper upper; harvest merit is here.
199
皇帝初獻配帝，奏舞：
When the emperor made the first offering to the co-recipient, the dance was performed:
200
金行秋令，白帝硃宣。 司正五雉，歌庸九川。 執文之德，對越彼天。 介以福祉，君子萬年。
Metal movement autumn command; White Emperor vermilion proclaimed. Director of Correctness five pheasants; song Yong nine streams. Holding culture's virtue; answering that heaven. May there be blessings; the noble ten thousand years.
201
皇帝初獻黑帝，奏《雲門舞》：
When the emperor made the first offering to the Black Emperor, the "Yunmen" dance was performed:
202
北辰為政玄壇，北陸之祀員官。 宿設玄圭浴蘭，坎德陰風禦寒。 次律將回窮紀，微陽欲動細泉。 管猶調于陰竹，聲未入於春弦。 待歸余於送曆，方履慶於斯年。
Northern Pole governs the dark altar; northern land's sacrifice round office. Overnight set dark jade, bathing orchids; kan virtue yin wind wards cold. Next pitch about to return exhausted calendar; hidden yang about to move fine springs. Pipes still tuned to yin bamboo; sound not yet entering spring strings. Awaiting return remainder at sending calendar; then treading celebration in this year.
203
皇帝初獻配帝，奏舞：
When the emperor made the first offering to the co-recipient, the dance was performed:
204
地始坼，虹始藏。 服玄玉，居玄堂。 沐蕙氣，浴蘭湯。 匏器潔，水泉香。 陟配彼，福無疆。 君欣欣，此樂康。
Earth begins splitting; rainbow begins hiding. Wearing dark jade; dwelling in dark hall. Bathing orchid qi; bathing orchid broth. Gourd vessels clean; water springs fragrant. Ascending co-recipient; blessings without bounds. Lord joyful joyful; this music peaceful.
205
宗廟歌辭：
Ancestral temple lyrics:
206
皇帝入廟門，奏《皇夏》：
When the emperor entered the temple gate, "Huangxia" was played:
207
肅肅清廟，嚴嚴寢門。 欹器防滿，金人戒言。 應𣌾懸鼓，崇牙樹羽。 階變升歌，庭紛象舞。 閑安象設，緝熙清奠。 春鮪初登，新萍先薦。 僾然入室，儼乎其位。 悽愴履之，非寒之謂。
Solemn solemn clear temple; strict strict sleeping gate. Tilting vessel guards against fullness; golden man warns in speech. Matching drums suspended; lofty teeth tree feathers. Stair transformed ascending song; court arrayed elephant dance. Quiet peace elephant set; bright bright pure offering. Spring minnow first ascends; new duckweed first offered. Approaching then entering chamber; solemn then their places. Grieved treading them; not cold's meaning.
208
降神奏《昭夏》：
For the descent of the spirits, "Zhaoxia" was played:
209
永惟祖武，潛慶靈長。 龍圖革命，鳳曆歸昌。 功移上墋，德耀中陽。 清廟肅肅，猛虡煌煌。 曲高大夏，聲和盛唐。 牲牷蕩滌，蕭合聲香。 和鑾戾止，振鷺來翔。 永敷萬國，是則四方。
Forever thinking ancestral martial; hidden blessing spirit long. Dragon diagram revolutionized; phoenix calendar returned flourishing. Merit moved upper mound; virtue shone middle yang. Clear temple solemn solemn; fierce tiger bright bright. Tune high great Xia; sound harmonized flourishing Tang. Sacrificial animals washed clean; fragrant herbs combined with incense. Harmonious bells halt; startled egrets come flying. Forever spreading myriad states; this then four directions.
210
俎入，皇帝升階，奏《皇夏》：
When the offering stand entered and the emperor ascended the stairs, "Huangxia" was played:
211
年祥辯日，上協龜言。 奉酎承列，來庭駿奔。 雕禾飾斝，翠羽承樽。 敬殫如此，恭惟執燔。
Year auspicious divined day; above harmonizing tortoise words. Bearing spiced wine in ranks; coming to court galloping in haste. Carved grain adorns goblet; emerald feathers bear cup. Reverent exhausted like this; reverently only holding firewood.
212
皇帝獻皇高祖，奏《皇夏》：
When the emperor offered to the Imperial High Ancestor, "Huangxia" was played:
213
慶緒千重秀，鴻源萬里長。 無時猶戢翼，有道故韜光。 盛德必有後，仁義終克昌。 明星初肇慶，大電久呈祥。
Blessing threads a thousand layers lush; grand source ten thousand li long. When no season still folded wings; having the Way therefore hid light. Flourishing virtue must have descendants; benevolence and righteousness ultimately overcome flourishing. Bright star first began celebration; great lightning long displayed auspiciousness.
214
皇帝獻皇曾祖德皇帝，奏《皇夏》：
When the emperor offered to the Imperial Great-Grandfather Emperor De, "Huangxia" was played:
215
克昌光上烈，基聖穆西籓。 崇仁高涉渭，積德被居原。 帝圖張往跡，王業茂前尊。 重芬德陽廟，疊慶壽陵園。 百靈光祖武，千年福孝孫。
Overcoming flourishing light on upper liege; foundation sage solemn western frontier. Honoring benevolence high crossing Wei; accumulating virtue covered Ju plain. Imperial design spread former traces; royal enterprise lush former honor. Double fragrance Virtue Yang temple; layered celebration Shouling garden. Hundred spirits light ancestral martial; thousand years fortune filial grandsons.
216
皇帝獻皇祖太祖文皇帝，奏《皇夏》：
When the emperor offered to the Imperial Grand Ancestor Emperor Wen, "Huangxia" was played:
217
雄圖屬天造，宏略遇群飛。 風雲猶聽命，龍躍遂乘機。 百二當天險，三分拒樂推。 函谷風塵散，河陽氛霧晞。 濟弱淪風起，扶危頹運歸。 地紐崩還正，天樞落更追。 原祠乍超忽，畢隴或綿微。 終封三尺劍，長卷一戎衣。
Heroic design belongs to heaven's creation; grand plan met flock flying. Wind and clouds still listened to command; dragon leaping then rode the moment. One hundred two at heaven's peril; three parts resisted music push. Hangu Pass wind dust scattered; Heyang mist qi cleared. Helping the weak, fallen wind arose; supporting the endangered, declining fortune returned. Earth pivot collapsed yet returned upright; heaven pivot fell yet pursued. Plain shrine suddenly surged beyond; entire mound sometimes continuous subtle. Ultimately sealed three-foot sword; long rolled one martial robe.
218
皇帝獻文宣皇太后，奏《皇夏》：
When the emperor offered to Empress Dowager Wenxuan, "Huangxia" was played:
219
月靈興慶，沙祥發源。 功參禹跡，德贊堯門。 言容典禮，褕狄徽章。 儀形溫德，令問昭陽。 日月不居，歲時晼晚。 瑞雲纏心，閟宮惟遠。
Moon spirit arose celebration; sand auspiciousness sent source. Merit joined Yu's traces; virtue assisted Yao's gate. Speech and bearing canonical rites; feathered pheasant badge. Bearing form warm virtue; fine inquiry bright yang. Sun and moon do not dwell; seasons and hours dim late. Auspicious clouds bind heart; hidden palace only distant.
220
皇帝獻閔皇帝，奏《皇夏》：
When the emperor offered to Emperor Min, "Huangxia" was played:
221
龍圖基代德，天步屬艱難。 謳歌還受瑞，揖讓乃登壇。 升與芒刺重，入位據關寒。 卷舒雲氾濫，遊揚日浸微。 出鄭終無反，居桐竟不歸。 祀夏今惟舊，尊靈諡更追。
Dragon diagram foundation replaced virtue; heaven's steps belonged to difficulty. Songs and chants returned receiving auspiciousness; abdication then ascended altar. Ascending with thorn weight; entering position occupying pass cold. Rolling and spreading clouds overflow; roaming and raising sun gradually subtle. Leaving Zheng ultimately no return; dwelling Tong ultimately not returning. Sacrificing Xia now only old; honoring spirits posthumous title further pursued.
222
皇帝獻明皇帝，奏《皇夏》：
When the emperor offered to Emperor Ming, "Huangxia" was played:
223
若水逢降君，窮桑屬惟政。 丕哉馭帝籙，鬱矣當天命。 方定五雲官，先齊八風令。 文昌氣似珠，太史河如鏡。 南宮學已開，東觀書還聚。 文辭金石韻，毫翰風飆豎。 清室桂馮馮，齋房芝詡詡。 甯思玉管笛，空見靈衣舞。
Like water meeting descending lord; poor mulberry belonging only to governance. Grand indeed holding imperial tally; abundant indeed answering heaven's mandate. First set five cloud offices; first align eight wind commands. Wenchang qi like pearls; Grand Clerk river like mirror. Southern palace learning already opened; eastern viewing books again gathered. Literary phrases metal and stone resonance; brush tip wind gust vertical. Clear chamber cassia luxuriant; fast chamber orchid bright bright. Rather think jade pipe flute; empty see spirit robes dance.
224
皇帝獻高祖武皇帝，奏《皇夏》：
When the emperor offered to the High Ancestor Emperor Wu, "Huangxia" was played:
225
南河吐雲氣，北斗降星神。 百靈鹹仰德，千年一聖人。 書成紫微動，律定鳳凰馴。 六軍命西土，甲子陳東鄰。 戎衣此一定，萬里更無塵。 煙雲同五色，日月並重輪。 流沙既西靜，盤木又東臣。 凱樂聞硃雁，鐃歌見白麟。 今為六代祀，還得九疑賓。
Southern river spits cloud qi; Northern Dipper descends star spirit. Hundred spirits all look up to virtue; a thousand years one sage person. When the documents were completed, purplethe cited text stirred; the pitch was fixed and the phoenix tamed. The six armies were commanded in the western land; jiazi arrayed the eastern neighbor. Martial robes settled the realm once and for all; for ten thousand li there was no more dust. Smoke and clouds shared five colors; sun and moon both showed double wheels. The flowing sands were quiet in the west; pan wood again became an eastern subject. Victory music heard vermilion wild geese; bridle songs saw the white unicorn. Now for six-dynasty sacrifice; still able to obtain Jiuyi guests.
226
皇帝還東壁，飲福酒，奏《皇夏》：
When the emperor returned to the east wall and drank the blessed wine, "Huangxia" was played:
227
禮殫裸獻，樂極休成。 長離前掞，宗祀文明。 縮酌浮蘭，澄罍合鬯。 磬折禮容，旋回靈貺。 受厘徹俎，飲福移樽。 惟光惟烈，文子文孫。
Rites exhausted unadorned offering; music reached utmost completion. Departing splendor front displayed; ancestral sacrifice civilization bright. Drawing libation floating orchids; clear goblet combining sacred wine. Stone chime bent rite bearing; turning returning spirit bestowal. Receiving blessing removing offering stand; drinking fortune moving goblet. Only glory only splendor; cultured son cultured grandson.
228
皇帝還便坐，奏《皇夏》：
When the emperor returned to the side seat, "Huangxia" was played:
229
庭闋四始，筵終三薦。 顧步階墀，徘徊餘奠。 六龍矯首，七萃警途。 鼓移行漏，風轉相烏。 翼翼從事，綿綿四時。 惟神降嘏，永言保之。
Court gate four beginnings; banquet end three offerings. Looking back at steps and courtyard; lingering over remaining offerings. Six dragons straighten heads; seven guards warn the road. Drums shift traveling clepsydra; wind turns sundial crow. Winged winged serving affairs; continuous continuous four seasons. May spirits descend blessing; forever speaking preserve it.
230
太祖輔魏之時，高昌款附，乃得其伎，教習以備饗宴之禮。 及天和六年，武帝罷掖庭四夷樂。 其後帝娉皇后于北狄，得其所獲康國、龜茲等樂，更雜以高昌之舊，並于大司樂習焉。 採用其聲，被于鐘石，取《周官》制以陳之。
When the Grand Ancestor assisted Wei, Gaochang submitted and he obtained their performers, who were taught and practiced to prepare for feast and banquet rites. By the sixth year of Tianhe, Emperor Wu abolished the Palace Women's four-barbarian music. Later the emperor married an empress from the northern Di and obtained Kangguo, Kucha, and other music captured from them; again mixed with old Gaochang pieces, all practiced in the Grand Director of Music. Adopting their sounds, they were spread through bells and stones according to the "Offices of Zhou" system.
231
明帝武成二年，正月朔旦，會群臣於紫極殿，始用百戲。 武帝保定元年，詔罷之。 及宣帝即位，而廣召雜伎，增修百戲。 魚龍漫衍之伎，常陳殿前，累日繼夜，不知休息。 好令城市少年有容貌者，婦人服而歌舞相隨，引入後庭，與宮人觀聽。 戲樂過度，遊幸無節焉。
In the first month New Year's dawn of the second year of Wucheng, Emperor Ming gathered ministers in Ziji Hall and first used the hundred entertainments. In the first year of Baoding, an edict abolished them. When Emperor Xuan ascended the throne, he broadly summoned miscellaneous performers and increased and revised the hundred entertainments. Fish-dragon spreading performances were constantly arrayed before the hall, continuing day after day through the night without rest. He liked to have good-looking city youths wear women's clothes and sing and dance together, leading them into the rear palace for palace women to watch. Play and music excessive; excursions without measure.
232
武帝以梁鼓吹熊羆十二案，每元正大會，列於懸間，與正樂合奏。 宣帝時，革前代鼓吹，制為十五曲。 第一，改漢《硃鷺》為《玄精季》，言魏道陵遲，太祖肇開王業也。 第二，改漢《思悲翁》為《征隴西》，言太祖起兵，誅侯莫陳悅，掃清隴右也。 第三，改漢《艾如張》為《迎魏帝》，言武帝西幸，太祖奉迎，宅關中也。 第四，改漢《上之回》為《平竇泰》，言太祖擁兵討泰，悉擒斬也。 第五，改漢《擁離》為《複恆農》，言太祖攻複陝城，關東震肅也。 第六，改漢《戰城南》為《克沙苑》，言太祖俘斬齊十萬眾于沙苑，神武脫身至河，單舟走免也。 第七，改漢《巫山高》為《戰河陰》，言太祖破神武於河上，斬其將高敖曹、莫多婁貸文也。 第八，改漢《上陵》為《平漢東》，言太祖命將平隨郡安陸，俘馘萬計也。 第九，改漢《將進酒》為《取巴蜀》，言太祖遣軍平定蜀地也。 第十，改漢《有所思》為《拔江陵》，言太祖命將擒蕭繹，平南土也。 第十一，改漢《芳樹》為《受魏禪》，言閔帝受終於魏，君臨萬國也。 第十二，改漢《上邪》為《宣重光》，言明帝入承大統，載隆皇道也。 第十三，改漢《君馬黃》為哲皇出，言高祖以聖德繼天，天下向風也。 第十四，改漢《稚子班》為《平東夏》，言高祖親率六師破齊，擒齊主於青州，一舉而定山東也。 第十五，改古《聖人出》為《擒明徹》，言陳將吳明徹侵軼徐部，高祖遣將盡俘其眾也。 宣帝晨出夜還，恆陳鼓吹。 嘗幸同州，自應門至赤岸，數十里間，鼓樂俱作。 祈雨仲山還，令京城士女於衢巷奏樂以迎之。 公私頓敝，以至於亡。
Emperor Wu used Liang wind-and-percussion with twelve bear tables; at each New Year's great assembly they were arrayed among the suspended ensemble, combined with correct music. In Emperor Xuan's time, former-generation wind-and-percussion was reformed into fifteen pieces. First: changed Han "Vermilion Egret" to "Dark Essence Season," describing how Wei's Way declined and the Grand Ancestor first opened royal enterprise. Second: changed Han "Thinking of the Old Man" to "Campaign in Longxi," describing how the Grand Ancestor raised troops, executed Hou Mo Chen Yue, and swept clear Longyou. Third: changed Han "Ai like the net" to "Welcoming Wei Emperor," describing how Emperor Wu went west and the Grand Ancestor welcomed him and dwelt in Guanzhong. Fourth: changed Han "Up to the turn" to "Pacifying Dou Tai," describing how the Grand Ancestor led troops to attack Tai and captured and beheaded all. Fifth: changed Han "Embracing separation" to "Recovering Hengnong," describing how the Grand Ancestor attacked and recovered Shan city and Guandong trembled in awe. Sixth: changed Han "Battle at the city south" to "Conquering Shayuan," describing how the Grand Ancestor captured and beheaded Qi's hundred thousand troops at Shayuan while Shenwu escaped to the river and fled alone in a single boat. Seventh: changed Han "Wu Mountain High" to "Battle at Heyin," describing how the Grand Ancestor defeated Shenwu on the river and beheaded his generals Gao Aocao and Moduolou Daiwen. Eighth: changed Han "Up to the mound" to "Pacifying Handong," describing how the Grand Ancestor commanded generals to pacify Suizhou and Anlu, taking prisoners and severed ears numbering ten thousand. Ninth: changed Han "General, advance the wine" to "Taking Bashu," describing how the Grand Ancestor sent armies to pacify Shu territory. Tenth: changed Han "Thinking" to "Capturing Jiangling," describing how the Grand Ancestor commanded generals to capture Xiao Yi and pacify the southern lands. Eleventh: changed Han "Fragrant trees" to "Receiving Wei's Abdication," describing how Emperor Min received the end from Wei and faced the myriad states. Twelfth: changed Han "Upward evil" to "Proclaiming Double Glory," describing how Emperor Ming entered to continue the great lineage, carrying imperial Way to splendor. Thirteenth: changed Han "Lord's horse is yellow" to "Wise Emperor Appears," describing how the High Ancestor continued heaven with sage virtue and the realm turned toward his wind. Fourteenth: changed Han "Young son Ban" to "Pacifying Eastern Xia," describing how the High Ancestor personally led the six armies to break Qi, capturing the Qi ruler at Qing Province and settling Shandong in one campaign. Fifteenth: changed ancient "Sage appears" to "Capturing Mingche," describing how Chen general Wu Mingche raided Xu region and the High Ancestor sent generals to capture all his troops. Emperor Xuan went out in the morning and returned at night, constantly arraying wind-and-percussion. Once visiting Tong Province, from Ying Gate to Chi Shore, for several tens of li drums and music all performed. Returning from rain prayer at Zhong Mountain, he ordered capital gentry and women in streets and lanes to play music to welcome him. Public and private resources were suddenly exhausted, reaching the point of ruin.
233
高祖既受命，定令，宮懸四面各二虡，通十二鎛鐘，為二十虡。 虡各一人。 建鼓四人，祝敔各一人。 歌、琴、瑟、簫、築、箏、掐箏、臥箜篌、小琵琶，四面各十人，在編磬下。 笙、竽、長笛、橫笛、簫、篳篥、篪、壎，四面各八人，在編鐘下，舞各八佾。 宮懸簨虡，金五博山，飾以旒蘇樹羽。 其樂器應漆者，天地之神皆硃，宗廟加五色漆畫。 天神懸內加雷鼓，地祇加靈鼓，宗廟加路鼓，登歌，鐘一虡，磬一虡，各一人； 歌四人，兼琴瑟； 簫、笙、竽、橫笛、篪、壎各一人。 其漆畫及博山旒蘇樹羽，與宮懸同。 登歌人介幘、硃連裳、烏皮履。 宮懸及下管人，平巾幘，硃連裳。 凱樂人，武弁，硃褠衣，履襪。 文舞，進賢冠，絳紗連裳，帛內單，皁領袖褠，烏皮，左執籥，右執翟。 二人執纛，引前，在舞人數外，衣冠同舞人。 武弁，硃褠衣，烏皮履。 三十二人，執戈，龍楯。 三十二人執戚，龜。 二人執旍，居前。 二人執鞀，二人執鐸，二人執鐃，二人執錞。 四人執弓矢，四人執殳，四人執戟，四人執矛。 自旍已下夾引，並在舞人數外，衣冠同舞人。
After the High Ancestor received the mandate, regulations were fixed: the court bell ensemble on four sides each had two frames, twelve bo bells in all, twenty frames total. Each frame had one person. Four mounted drums; one each for zhu and yu. Singers, qin, se, xiao, zhu, zheng, pipa, and lying konghou — ten persons on each of four sides, below the chime stones. Sheng, yu, long flute, transverse flute, xiao, bili, chi, and xun — eight persons on each of four sides, below the chime bells; eight rows of dancers on each side. Court bell ensemble frames: gold fivethe cited text mountains, ornamented with tassels and tree feathers. Instruments that should be lacquered — spirits of heaven and earth all vermilion; ancestral temple additionally five-color lacquer painting. Heaven spirits' suspension inwardly added thunder drums; earth spirits added spirit drums; ancestral temple added road drums; ceremonial song — one bell frame, one stone frame, one person each; Four singers, also playing qin and se; Xiao, sheng, yu, transverse flute, chi, and xun one person each. Their lacquer painting andthe cited text mountain tassels and tree feathers same as court bell ensemble. Ceremonial song performers wore kerchiefs, vermilion continuous robes, and black leather shoes. Court bell ensemble and lower pipe performers wore flat kerchiefs and vermilion continuous robes. Victory music performers wore martial caps, vermilion cross-collared robes, and socks and shoes. Civil dance: advance-worthy caps, crimson gauze continuous robes, silk inner garment, black collar and sleeve cross-collars, black leather; left holding yue, right holding feathers. Two persons holding banners leading in front, outside the number of dancers; robes and caps same as dancers. Martial caps, vermilion cross-collared robes, black leather shoes. Thirty-two persons holding ge, dragon shields. Thirty-two persons holding qi, turtle patterns. Two persons holding pennants, going in front. Two persons holding tambours; two holding clappers; two holding nao; two holding chun. Four persons holding bow and arrow; four holding shu; four holding ji; four holding mao. From pennants downward flank-leading, all outside the number of dancers; robes and caps same as dancers.
234
皇帝宮懸及登歌，與前同。 應漆者皆五色漆畫。 懸內不設鼓。
The emperor's court bell ensemble and ceremonial song same as above. Those requiring lacquer all had five-color lacquer painting. No drums set within the suspension.
235
皇太子軒懸，去南面，設三鎛鐘于辰醜申。 三建鼓亦如之。 其登歌，去兼歌者，減二人。 其簨虡金三博山。 樂器漆者，皆硃漆之。 其餘與宮懸同。
Crown prince's bell frame: removing the south face; three bo bells set at chen, chou, and shen. Three mounted drums likewise. Its ceremonial song: removing combined singers; reduced by two persons. Its frames gold threethe cited text mountains. Lacquered instruments all vermilion lacquered. The remainder same as court bell ensemble.
236
大鼓、小鼓、大駕鼓吹，並硃漆畫。 大鼓加金鐲，凱樂及節鼓，飾以羽葆。 其長鳴、中鳴、橫吹，皆五采衣幡，緋掌，畫交龍，五采腳。 大角幡亦如之。 大鼓、長鳴工人，皁地苣文； 金鉦、㭎鼓、小鼓、中鳴、吳橫吹工人，青地苣文； 凱樂工人，武弁，硃褠衣，橫吹，緋地苣文。 並為帽、袴褶。 大角工人，平巾幘、緋衫，白布大口袴。 內宮鼓樂服色，皆准此。
Great drums, small drums, and great carriage wind-and-percussion all vermilion lacquer painting. Great drums added gold rings; victory music and signal drums ornamented with feather canopies. Their long-sounding, middle-sounding, and transverse wind — all five-color cloth banners, crimson palms, painted intertwined dragons, five-color fringes. Great horn banners likewise. Great drum and long-sounding workers wore black-ground ju-pattern robes; Gold gong, gang drum, small drum, middle-sounding, and Wu transverse-wind workers wore blue-ground ju-pattern robes; Victory music workers wore martial caps and vermilion cross-collared robes; transverse wind wore crimson-ground ju-pattern robes. All wore caps and short robes. Great horn workers wore flat kerchiefs, crimson shirts, and white cloth wide trousers. Inner palace drum music clothing colors all followed this.
237
皇太子鐃及節鼓，硃漆畫，飾以羽葆。 餘鼓吹並硃漆。 大鼓、小鼓無金鐲。 長鳴、中鳴、橫吹，五采衣幡，緋掌，畫蹲獸，五采腳。 大角幡亦如之。 大鼓、長鳴、橫吹工人，紫帽，緋袴褶。 金鉦、㭎鼓、小鼓、中鳴工人，青帽，青袴褶。 鐃吹工人，武弁，硃褠衣。 大角工人，平巾幘，緋衫，白布大口袴。
Crown prince nao and signal drums vermilion lacquer painting, ornamented with feather canopies. Remaining wind-and-percussion all vermilion lacquer. Great drums and small drums without gold rings. Long-sounding, middle-sounding, transverse wind — five-color cloth banners, crimson palms, painted crouching beasts, five-color fringes. Great horn banners likewise. Great drum, long-sounding, and transverse-wind workers wore purple caps and crimson short robes. Gold gong, gang drum, small drum, and middle-sounding workers wore blue caps and blue short robes. Bridle-blow workers wore martial caps and vermilion cross-collared robes. Great horn workers wore flat kerchiefs, crimson shirts, and white cloth wide trousers.
238
正一品，鐃及節鼓，硃漆畫，飾以羽葆。 餘鼓吹並硃漆。 長鳴、中鳴、橫吹，五采衣幡，緋掌，畫蹲獸，五采腳。 大角幡亦如之。 大鼓、長鳴、橫吹工人，紫帽，赤布袴褶。 金鉦、㭎鼓、小鼓、中鳴工人，青帽，青布袴褶。 饒吹工人，武弁，硃褠衣。 大角工人，平巾幘，緋衫，白布大口袴。 三品以上，硃漆饒，飾以五采。 騶、哄工人，武弁，硃褠衣。 餘同正一品。 四品，鐃及工人衣服同三品。 余鼓皆綠沈。 金鉦、㭎鼓、大鼓工人，青帽，青布袴褶。
First rank: nao and signal drums vermilion lacquer painting, ornamented with feather canopies. Remaining wind-and-percussion all vermilion lacquer. Long-sounding, middle-sounding, transverse wind — five-color cloth banners, crimson palms, painted crouching beasts, five-color fringes. Great horn banners likewise. Great drum, long-sounding, and transverse-wind workers wore purple caps and red cloth short robes. Gold gong, gang drum, small drum, and middle-sounding workers wore blue caps and blue cloth short robes. Wind-blow workers wore martial caps and vermilion cross-collared robes. Great horn workers wore flat kerchiefs, crimson shirts, and white cloth wide trousers. Third rank and above: vermilion lacquer nao, ornamented with five colors. Outriders and escort workers wore martial caps and vermilion cross-collared robes. The remainder same as first rank. Fourth rank: nao and workers' clothing same as third rank. Remaining drums all green-dark lacquer. Gold gong, gang drum, and great drum workers wore blue caps and blue cloth short robes.
239
開皇二年，齊黃門侍郎顏之推上言：「禮崩樂壞，其來自久。 今太常雅樂，並用胡聲，請馮梁國舊事，考尋古典。」 高祖不從，曰：「梁樂亡國之音，奈何遣我用邪？」 是時尚因周樂，命工人齊樹提檢校樂府，改換聲律，益不能通。 俄而柱國、沛公鄭譯奏上，請更修正。 於是詔太常卿牛弘、國子祭酒辛彥之、國子博士何妥等議正樂。 然淪謬既久，音律多乖，積年議不定。 高祖大怒曰：「我受天命七年，樂府猶歌前代功德邪？」 命治書侍御史李諤引弘等下，將罪之。 諤奏：「武王克殷，至周公相成王，始制禮樂。 斯事體大，不可速成。」 高祖意稍解。 又詔求知音之士，集尚書，參定音樂。 譯雲：「考尋樂府鐘石律呂，皆有宮、商、角、徵、羽、變宮、變徵之名。 七聲之內，三聲乖應，每恆求訪，終莫能通。 先是周武帝時，有龜茲人曰蘇祗婆，從突厥皇后入國，善胡琵琶。 聽其所奏，一均之中間有七聲。 因而問之，答雲：'父在西域，稱為知音。 代相傳習，調有七種。 '以其七調，勘校七聲，冥若合符。 一曰'娑陀力'，華言平聲，即宮聲也。 二曰'雞識'，華言長聲，即商聲也。 三曰'沙識'，華言質直聲，即角聲也。 四曰'沙侯加濫'，華言應聲，即變徵聲也。 五曰'沙臘'，華言應和聲，即徵聲也。 六曰'般贍'，華言五聲，即羽聲也。 七曰'俟利'，華言斛牛聲，即變宮聲也。」 譯因習而彈之，始得七聲之正。 然其就此七調，又有五旦之名，旦作七調。 以華言譯之，旦者則謂均也。 其聲亦應黃鐘、太簇、林鐘、南呂、姑洗五均，已外七律，更無調聲。 譯遂因其所撚琵琶弦柱相飲為均，推演其聲，更立七均。 合成十二，以應十二律。 律有七音，音立一調，故成七調十二律，合八十四調，旋轉相交，盡皆和合。 仍以其聲考校太樂所奏，林鐘之宮，應用林鐘為宮，乃用黃鐘為宮； 應用南呂為商，乃用太簇為商； 應用應鐘為角，乃取姑洗為角。 故林鐘一宮七聲，三聲並戾。 其十一宮七十七音，例皆乖越，莫有通者，又以編懸有八，因作八音之樂。 七音之外，更立一聲，謂之應聲。 譯因作書二十餘篇，以明其指。 至是譯以其書宣示朝廷，並立議正之。 時邳國公世子蘇夔，亦稱明樂，駁譯曰：「《韓詩外傳》所載樂聲感人，及《月令》所載五音所中，並皆有五，不言變宮、變徵。 又《春秋左氏》所雲：'七音六律，以奉五聲。 '准此而言，每宮應立五調，不聞更加變宮、變徵二調為七調。 七調之作，所出未詳。」 譯答之曰：「周有七音之律，《漢書·律曆志》，天地人及四時，謂之七始。 黃鐘為天始，林鐘為地始，太簇為人始，是為三始。 姑洗為春，蕤賓為夏，南呂為秋，應鐘為冬，是為四時。 四時三始，是以為七。 今若不以二變為調曲，則是冬夏聲闕，四時不備。 是故每宮須立七調。」 眾從譯議。 譯又與夔俱雲：「案今樂府黃鐘，乃以林鐘為調首，失君臣之義，清樂黃鐘宮，以小呂為變徵，乖相生之道。 今請雅樂黃鐘宮以黃鐘為調首，清樂去小呂，還用蕤賓為變徵。」 眾皆從之。 夔又與譯議，欲累黍立分，正定律呂。 時以音律久不通，譯、夔等一朝能為之，以為樂聲可定。 而何妥舊以學聞，雅為高祖所信。 高祖素不悅學，不知樂，妥又恥己宿儒，不逮譯等，欲沮壞其事。 乃立議非十二律旋相為宮，曰：「經文雖道旋相為宮，恐是直言其理，亦不通隨月用調，是以古來不取。 若依鄭玄及司馬彪，須用六十律方得和韻。 今譯唯取黃鐘之正宮，兼得七始之妙義。 非止金石諧韻，亦乃簨虡不繁，可以享百神，可以合萬舞矣。」 而又非其七調之義，曰：「近代書記所載，縵樂鼓琴吹笛之人，多雲三調。 三調之聲，其來久矣。 請存三調而已。」 時牛弘總知樂事，弘不能精知音律。 又有識音人萬寶常，修洛陽舊曲，言幼學音律，師于祖孝徵，知其上代修調古樂。 周之璧翣，殷之崇牙，懸八用七，盡依《周禮》備矣。 所謂正聲，又近前漢之樂，不可廢也。 是時競為異議，各立朋黨，是非之理，紛然淆亂。 或欲令各修造，待成，擇其善者而從之。 妥恐樂成，善惡易見，乃請高祖張樂試之。 遂先說曰：「黃鐘者，以象人君之德。」 及奏黃鐘之調，高祖曰：「滔滔和雅，甚與我心會。」 妥因陳用黃鐘一宮，不假餘律，高祖大悅，班賜妥等修樂者。 自是譯等議寢。
In the second year of Kaihuang, Yan Zhitui, Gentleman of the Yellow Gate of Qi, submitted: "Rites collapsed and music ruined — this has long come from afar. Now the Director of Music's elegant music all uses Hu sounds; I ask to follow Liang state old affairs and investigate ancient classics." The High Ancestor did not follow, saying: "Liang music is the sound of a lost state — how can you have me use it?" At that time still following Zhou music, he ordered craftsman Qi Shutit to inspect the Music Office and change pitch and tone — yet still unable to achieve coherence. Soon Grand Guardian Duke of Pei Zheng Yi submitted requesting further correction. Thereupon an edict ordered Director of Music Niu Hong, Chancellor of the National University Xin Yanzhi, National University Doctor He Tuo and others to deliberate and correct music. But errors had long accumulated; pitch and tone mostly diverged; deliberation for years did not settle. The High Ancestor greatly angered said: "I received heaven's mandate seven years — does the Music Office still sing former dynasties' merit and virtue? He ordered Imperial Secretary Li E to lead Hong and others down, about to punish them. E submitted: "King Wu conquered Yin; only when the Duke of Zhou assisted King Cheng did he first make rites and music. This affair's body is great; it cannot be quickly completed. The High Ancestor's intent slightly eased. Again an edict sought persons knowing sound; gathered at the Ministry of Works to jointly determine music. Yi said: "Investigating the Music Office bells, stones, pitch pipes — all have gong, shang, jue, zhi, yu, bian gong, and bian zhi names. Within the seven tones, three tones diverge in response; constantly seeking and investigating, ultimately unable to penetrate. Earlier, in Emperor Wu of Zhou's time, there was a Kucha man named Su Zhipo who came into the state with the Tujue empress, skilled in Hu pipa. Listening to what he played — within one key there were seven tones. Thereupon asking him, he answered: "My father in the Western Regions was called one who knows sound. Generation after generation transmitted and practiced; modes have seven kinds. Taking his seven modes, checking against the seven tones — darkly like matching tallies. First called 'Satuoli' — Chinese speech 'level tone,' that is gong tone. Second called 'Jishi' — Chinese speech 'long tone,' that is shang tone. Third called 'Shashi' — Chinese speech 'straight quality tone,' that is jue tone. Fourth called 'Shahoujialan' — Chinese speech 'responding tone,' that is bian zhi tone. Fifth called 'Shala' — Chinese speech 'responding harmony tone,' that is zhi tone. Sixth called 'Banzhan' — Chinese speech 'five tones,' that is yu tone. Seventh called 'Houli' — Chinese speech 'bellowing ox tone,' that is bian gong tone. Yi thereupon learned and played; first obtained the seven tones' correctness. Yet on these seven modes there were also five key names; each key makes seven modes. Translating in Chinese speech, key then means key/standard. Their sounds also correspond to huangzhong, taicu, linzhong, nanlü, and guxian five keys; beyond these seven tones, further no mode sounds. Yi thereupon according to what he plucked on pipa string pillars mutually drinking as keys, deduced their sounds, further established seven keys. Combined into twelve, to correspond to the twelve pitch pipes. Pitch pipes have seven tones; each tone establishes one mode — thus forming seven modes and twelve pitch pipes, combined eighty-four modes; rotating and intersecting, all harmoniously combined. Still using their sounds to check the Grand Music performed — linzhong palace should use linzhong as gong, yet used huangzhong as gong; should use nanlü as shang, yet used taicu as shang; should use yingzhong as jue, yet took guxian as jue. Thus linzhong one palace seven tones — three tones all diverge. Its eleven palaces seventy-seven tones — examples all diverge and exceed; none penetrate; again because suspended arrangement has eight, therefore made eight-tone music. Beyond seven tones, further established one sound called responding tone. Yi thereupon made writings of twenty-plus chapters to clarify his intent. At this time Yi using his writings displayed to the court; all established deliberation to correct. At that time Su Kui, heir of the Pi State duke, also claimed understanding music; refuting Yi said: "'Han Poetry Outer Commentary' records music's sound moving people, and 'Monthly Ordinances' records five tones matched — all have five, not speaking bian gong and bian zhi. Also 'Zuo Commentary' says: 'Seven tones six pitch pipes, to serve five tones.' According to this speaking, each palace should establish five modes; not heard of additionally adding bian gong and bian zhi two modes as seven modes. Seven modes' making — source not detailed. Yi answered: "Zhou had seven-tone pitch pipes; 'Book of Han: Treatise on Pitch Pipes and Calendars' — heaven, earth, man, and four seasons called seven beginnings. Huangzhong is heaven's beginning; linzhong is earth's beginning; taicu is man's beginning — these are three beginnings. Guxian is spring; ruibin is summer; nanlü is autumn; yingzhong is winter — these are four seasons. Four seasons three beginnings — thus are seven. Now if not using two variations as mode tunes — then winter and summer sounds lack; four seasons not complete. Therefore each palace must establish seven modes. The multitude followed Yi's deliberation. Yi again with Kui both said: "Checking present Music Office huangzhong — uses linzhong as mode head, losing lord-minister righteousness; Qing music huangzhong palace uses xiaolü as bian zhi, violating mutual-generation Way. Now request elegant music huangzhong palace use huangzhong as mode head; Qing music remove xiaolü, again use ruibin as bian zhi. All followed. Kui again with Yi deliberated, wishing to accumulate millet to establish parts, correctly fix pitch pipes. At that time because pitch and tone long not penetrated, Yi, Kui and others in one morning could make it — thought music sound could be fixed. But He Tuo oldly famed for learning; elegantly trusted by the High Ancestor. The High Ancestor plainly did not delight in learning; did not know music; Tuo again ashamed himself old Confucian; not reaching Yi and others; wished to obstruct and ruin the affair. Then established deliberation denying twelve pitch pipes rotating mutually as palace, saying: "Classics although speak rotating mutually as palace — feared directly speaking its principle; also not penetrating following month using mode — therefore ancient times not taken. If following Zheng Xuan and Sima Biao — must use sixty pitch pipes then obtain harmonious resonance. Now Yi only takes huangzhong's correct palace; simultaneously obtains seven beginnings' subtle meaning. Not stopping metal and stone harmonious resonance; also then frames not numerous; can enjoy hundred spirits; can combine myriad dances. Again denying their seven modes' meaning, saying: "Recent records recorded — slow music drumming qin blowing flute persons mostly say three modes. Three modes' sounds — their coming long ago. Request preserve three modes only. At that time Niu Hong overall knew music affairs; Hong unable to finely penetrate pitch and tone. Also there was person knowing sound Wan Baochang; revised Luoyang old tunes — said from childhood studying pitch and tone; teacher Grandfather Zu Xiaozheng; knew upper generation revised tuned ancient music. Zhou's feather-fans, Yin's lofty teeth; suspension eight uses seven — all according to "Offices of Zhou" complete. So-called correct sound; again near Former Han's music — cannot be abolished. At that time competing for different deliberations; each established faction cliques; right-wrong principle confused and chaotic. Some wished to have each separately create and build; wait until complete; choose the good and follow. Tuo feared music complete; good and bad easy to see; then requested High Ancestor spread music to test. First explaining said: "Huangzhong — to symbolize the lord's virtue. When playing huangzhong mode — the High Ancestor said: "Surging surging harmonious and elegant; very with my heart meeting. Tuo thereupon displayed using huangzhong one palace; not borrowing remaining pitch pipes; the High Ancestor greatly pleased; distributed rewards to Tuo and others music revisers. From this Yi's and others' deliberation ceased.