| | 封禪: |
王者易姓而起，必升封泰山何？教告之義也。始受命之時，改制應天，天下太平，功成封禪，以告太平也。所以必於泰山何？萬物所交代之處也。必於其於何？因高告高，順其類也，故升封者增高也，下禪梁甫之山基廣厚也。刻石紀號者，著己之功跡也，以自效放也。天以高為尊，地以厚為德，故增泰山之高以放天，附梁甫之基以報地，明天地之所命，功成事遂，有益於天地，若高者加高，厚者加厚矣。或曰：封者，金泥銀繩。或曰：石泥金繩，封以印璽。故孔子曰：「昇泰山，觀易姓之王，可得而數者七十有餘。 |
| | Why must a ruler who rises to power by changing his surname necessarily ascend Mount Tai for the Fengshan ceremony? It is in accordance with the principle of instruction and notification. At the beginning when receiving the mandate, one reforms institutions to correspond with Heaven's will; when peace and stability prevail throughout the land and achievements are realized, the Fengshan ceremony is conducted to announce this era of tranquility. Why must it necessarily take place on Mount Tai? It is the place where all things undergo transformation and succession. Why must it be done there? Because one ascends to a high place to announce something lofty, which follows the principle of similarity; therefore, ascending Mount Tai for the Feng ceremony signifies increasing height, while descending to the broad and solid base of Liangfu Mountain for the Shan ceremony symbolizes its vastness and stability. Carving stone inscriptions to record titles is a way of documenting one's own achievements, serving as an example for future generations. Heaven is revered for its height, and Earth is valued for its thickness; therefore, increasing the height of Mount Tai to emulate Heaven and attaching oneself to the solid base of Liangfu Mountain to repay Earth demonstrates one's acceptance of the mandate from Heaven and Earth. When achievements are realized and affairs succeed, benefiting Heaven and Earth, it is as if those that are already high become even higher, and those that are thick become even thicker. Some say: The Feng ceremony involves golden mortar and silver cords. Some say: It involves stone mortar mixed with gold, bound by golden ropes, and sealed with an imperial seal. Therefore, Confucius said: "Ascending Mount Tai to observe the kings who changed their surners, one can count more than seventy."
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| | 封禪: |
封者廣也，言禪者，明以成功相傳也。梁甫者，太山旁山名，正於梁甫何？以三皇禪於繹繹之山，明己成功而去，有德者居之。繹繹者，無窮之意也。五帝禪於亭亭者，制度審諦、德著明也。三王禪于梁甫之山者，梁信也，甫輔也，輔天地之道而行之也。太平乃封知告於天，必也於岱宗何？明知易姓也。刻石紀號，知自紀於百王也。燎祭天，報之義也，望祭山川，祀群神也。《》云：「於皇明周，陟其高山。」言周太平，封太山也。又曰：「墮山喬獄，允猶翕河。」言望祭山川百神來歸也。 |
| | The Feng ceremony signifies breadth and expansion; the term Shan implies clearly passing on achievements to successors. Liangfu is the name of a mountain adjacent to Mount Tai—why is it specifically associated with Liangfu? Because the Three Sovereigns conducted the Shan ceremony on Yiyi Mountain, clearly demonstrating their completed achievements and departure from power, allowing those with virtue to assume it. Yiyi signifies the idea of boundlessness and endless continuation. The Five Emperors conducted their Shan ceremonies on Tingting Mountain, indicating that their systems were carefully examined and their virtue was clearly evident. The Three Kings conducted their Shan ceremonies on Liangfu Mountain—Liang signifies trust, Fu means assistance; it implies assisting and following the principles of Heaven and Earth in governance. When peace prevails, one must ascend Mount Tai to announce this knowledge to Heaven—why is it necessarily done at Dai Zong? It is because a change of surname is clearly known. Carving stone inscriptions and recording titles serves to document oneself among the hundred kings. The sacrificial fire offering to Heaven is an expression of gratitude; looking toward the mountains and rivers for worship is to honor all deities. The Shi Jing says: "O great and illustrious Zhou, ascending its lofty mountain." It speaks of the Zhou dynasty's era of peace and their Fengshan ceremony on Mount Tai. It also says: "The lofty mountains and steep cliffs, indeed they converge like a river." This means that when looking toward the mountains and rivers in worship, all hundred deities return in harmony.
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| | 封禪: |
天下太平符瑞所以來至者，以為王者承統理，調和陰陽，陰陽和，萬物序，休氣充塞，故符瑞並臻，皆應德而至。德至天則斗極明，日月光，甘露降；德至地則嘉禾生，蓂莢起，秬鬯出，太平感；德至文表則景星見，五緯順軌；德至草木朱草生，木連理；德至鳥獸則鳳皇翔，鸞鳥舞，麒麟臻，白虎到，狐九尾，白雉降，白鹿見，白鳥下；德至山陵則景雲出，芝實茂，陵出異丹，阜出蓮莆，山出器車，澤出神鼎；德至淵泉則黃龍見，醴泉通，河出龍圖，洛出龜書，江出大貝，海出明珠；德至八方則祥風至佳氣時喜，鐘律調，音度施，四夷化，越裳貢。 |
| | When peace and stability prevail throughout the realm, auspicious omens arrive because it is believed that a ruler who inherits the mandate governs with order, harmonizing yin and yang. When yin and yang are in harmony, all things follow their proper sequence; virtuous energy fills the world, so auspicious signs appear together, each responding to virtue by arriving accordingly. When virtue reaches Heaven, the North Star shines brightly, the sun and moon radiate light, and sweet dew falls; When virtue reaches Earth, auspicious grains grow, the 蓂莢 plant sprouts, black millet wine emerges, and an era of peace is 感应 (felt/manifested); When virtue reaches the level of culture and civilization, the Jingxing appears and the Five Lweis follow their orbital paths; When virtue extends to plants and trees, red grass grows and trees sprout from a single root in harmony; When virtue reaches birds and beasts, the phoenix soars, the 鸾 bird dances, the qilin arrives, the white tiger comes, the nine-tailed fox appears, the white pheasant descends, the white deer is seen, and the white bird flies down; When virtue reaches mountains and hills, the Jingyun cloud appears, lingzhi mushrooms flourish, unusual cinnabar emerges from hills, lotus-like plants grow on elevated land, ritual chariots appear on mountains, and sacred tripods emerge from marshes; When virtue reaches deep springs and waters, the yellow dragon appears, sweet springs flow freely, the Yellow River produces the Longtu (dragon chart), the Luo River yields the turtle book, the Yangtze produces large shells, and the sea brings forth precious pearls; When virtue reaches all eight directions, auspicious winds and pleasant vapors arrive at appropriate times; the pitch of bells is in harmony, musical scales are properly applied, the four bordering peoples are transformed by civilization, and Yuechang offers tribute.
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| | 封禪: |
孝道至則以蓮莆者，樹名也，其葉大於門扇，不搖自扇，於飲食清涼，助供養也。繼嗣平明則賓連生於房戶。賓連者，木名也，連累相承，故在於房戶，像繼嗣也。日曆得其分度，則蓂莢生於階間。蓂莢樹名也，月一日生一莢，十五日畢，至十六日去莢，故莢階生似日月也。賢不肖位不相踰，則平路生于庭。平路者，樹名也，官位得其人則生，失其人則死。 |
| | When filial piety reaches its height, the lianfu plant appears—this is a type of tree. Its leaves are as large as door panels and sway without wind, providing natural cooling for food and drink, thus assisting in nourishment and care. When the succession of heirs is just and clear, the binlian plant grows at doorways and windows. Binlian is the name of a tree; its branches grow in connected clusters, hence it appears at doorways and windows, symbolizing the continuity of descendants. When the calendar accurately reflects the divisions of time, the Mingxia plant grows on the steps. Mingxia is the name of a tree: one pod grows on its branches each first day of the lunar month, and by the fifteenth day all pods are fully formed. On the sixteenth day, they fall off, so the appearance of these pods on the steps resembles the cycle of the sun and moon. When the positions of the virtuous and the unworthy do not overstep their proper order, the Pinglu plant grows in the courtyard. Pinglu is the name of a tree—it grows when officials are properly matched to their roles, and withers away when they are not.
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| | 封禪: |
狐九尾何？狐死首丘，不忘本也，明安不忘危也。必九尾者也？九妃得其所，子孫繁息也。於尾者何？明後當盛也。 |
| | What is the nine-tailed fox? Even when a fox dies, its head turns toward its birthplace—this signifies not forgetting one's roots; it illustrates that in times of peace, one should not forget the dangers. Why must it specifically have nine tails? It signifies that the nine consorts are in their proper places, and thus descendants multiply abundantly. Why does it have tails? It signifies that the queen will flourish and prosper.
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| | 封禪: |
景星者，大星也。月或不見，景星常見，可以夜作，有益於人民也。 |
| | Jingxing is a large star. Even when the moon is not visible, Jingxing can often be seen; its light allows people to work at night, thus benefiting the populace.
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| | 封禪: |
甘露者，美露也，降則物無不盛者也。 |
| | Ganlu means sweet dew; when it falls, all things flourish abundantly.
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| | 封禪: |
朱草者，赤草也，可以染絳，別尊卑也。 |
| | Zhucao is a red plant; its dye can be used to color crimson, distinguishing between ranks and social hierarchy.
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| | 封禪: |
醴泉者，美泉也，狀若醴酒，可以養老也。 |
| | Liqquan is a fine spring; its appearance resembles the sweet wine Lijiu, and it can be used to nurture the elderly.
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| | 封禪: |
嘉禾者，大禾也，成王時有三苗異畝而生，同為一穗大幾盈車，長幾充箱。民有得而上之者，成王訪周公而問之，公曰：「三苗為一穗，天下當和為一乎！」以是果有越裳氏重九譯而來矣。 |
| | Jiahe refers to large grains; during King Cheng's reign, there were three sprouts growing in a single row that formed into one ear of grain, which was so large it nearly filled a cart and long enough to fill a box. When the people found such grains and presented them, King Cheng consulted with Duke Zhou about it. The duke said: "Three sprouts forming one ear—does this not signify that all under Heaven will unite as one?" As a result, indeed the Yuechang Shi people came after going through nine levels of translation.
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| | 巡狩: |
王者所以巡狩者何？巡者循也，狩牧也，為天下循行守牧民也。道德太平，恐遠近不同化，幽隱有不得所，考禮義，正法度，同律曆，計時月，皆為民也。《》曰：「遂覲東後，葉時月，正日，同律度量衡，修五禮。」《尚書大傳》曰：「見諸侯，問百年，太師陳詩，以觀民命風俗；命市納賈，以觀民好惡；山川神祇，有不舉者為不敬，不敬者削以地；宗廟有不順者為不孝，不孝者黜以爵；變禮易樂為不從，不從君流；改制度衣服為畔，畔者君討，有功者賞之。」《》曰：「」 |
| | Why does a sovereign conduct tours of inspection? The term "xun" means to follow, and "shou" refers to pasturing; thus, the sovereign conducts tours of inspection in order to travel around the realm and safeguard and nurture the people. When virtue and morality bring about a peaceful and harmonious age, there is concern that people far and near may not be equally transformed by civilization; some in remote or hidden places might not find proper guidance. Therefore, the sovereign examines rites and righteousness, corrects laws and regulations, unifies the calendar and legal standards, calculates months and seasons—all of these are done for the sake of the people. The Book of Documents says: "Proceed to pay homage to the eastern court, harmonize with the seasons and months, correct the calendar dates, unify the standards of pitch-pipes, measurements, and weights, and revise the five rites." The Book of Documents: Great Transmission says: "He 会见 s the feudal lords, inquires about matters lasting a hundred years, and the Grand Tutor presents poetry to observe the people's conditions and customs;" He orders the market officials to collect merchants' reports in order to observe the people's likes and dislikes; Those who fail to properly honor the spirits of mountains, rivers, and deities are considered disrespectful; those who show disrespect have their territories reduced. Those who do not properly reverence ancestral temples are deemed unfilial; those who are unfilial have their titles stripped from them. To alter rites or change music is considered disobedience, and those who disobey do not follow the example set by the sovereign. To alter systems of regulation or clothing is regarded as rebellion; rebels are punished by the sovereign, and those who have made contributions are rewarded. The Book of Documents says: "Appoint officials according to their achievements, and grant carriages and ceremonial robes in accordance with their merits."
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| | 巡狩: |
巡狩所以四時出何？當承宗廟，故不踰時也。以夏之仲月者，同律度當得其中也。二月、八月晝夜分，五月、十一月陰陽終。《》曰：「二月東巡守，至於岱宗柴。五月南巡狩，至於南岳，八月西巡狩，至於西岳。十有一月朔巡狩，至於北岳。」 |
| | Why does the sovereign conduct tours of inspection during all four seasons? Because he must uphold the ancestral temple, therefore he does not exceed the proper time. The central month of summer is chosen because it aligns with the standard pitch-pipe and measurements, which must be properly calibrated to achieve harmony. The second month and the eighth month mark the days of equal day and night; the fifth month and the eleventh month signify the completion of yin and yang cycles. The Book of Documents says: "In the second month, the sovereign conducts an eastern tour of inspection, arriving at Mount Tai to perform the sacrificial offering." "In the fifth month, he conducts a southern tour of inspection, reaching Nan Yue; in the eighth month, a western tour of inspection, reaching Xi Yue." "In the eleventh month, he begins his northern tour of inspection, proceeding to Bei Yue."
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| | 巡狩: |
所以五歲巡狩何？為大煩也，過五年為太疏也。因天道時有所生，歲有所成。三歲一閏，天道小備；五歲再閏，天道大備。故五歲一巡狩，三年小備，二伯出，述職黜陟。 |
| | Why does the sovereign conduct a tour of inspection every five years? It is to avoid excessive burden; doing so less than every five years would be too frequent, while more than five years would be overly infrequent. This follows the principle of Heaven's way: there are seasons for growth and annual cycles for completion. Every three years a leap month is added, which partially completes the celestial order; Every five years two leap months are added, fully completing the celestial order. Therefore, every five years a tour of inspection is conducted; after three years, a partial preparation is made, during which the two regional governors go out to report their duties and undergo evaluation for promotion or demotion.
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| | 巡狩: |
一年物有終始，歲有所成，方伯行國；時有所生，諸侯行邑。《傳》曰：「周公入為三公，出為二伯，中分天下，出黜陟。」《》曰：「」言東征述職，周公黜陟而天下皆正也。又曰：「蔽芾甘棠，勿翦勿伐，召伯所茇。」言邵公述職，親說舍於野樹之下也。《春秋梁傳》曰：「古之君民以時視民之勤。」 |
| | In one year, all things have a beginning and an end; each year brings completion, during which the regional governors travel through their respective states; There are seasons for growth, during which feudal lords travel through their fiefdoms. The Transmission says: "Duke of Zhou, when in court, served as one of the Three Dukes; when outside, he functioned as one of the Two Regional Governors. He divided the realm in half and went out to conduct evaluations for promotion or demotion." The Book of Songs says: "Duke of Zhou marched eastward, bringing order to the four states." It means that by conducting an eastern expedition and reporting on his duties, Duke of Zhou carried out evaluations for promotion or demotion, thereby bringing righteousness to the entire realm. It also says: "The luxuriant kerria tree, do not cut it down or destroy it; this was where Shao Bo once rested." It means that Shao Gong, while reporting on his duties, personally stopped and took shelter under a tree in the wilderness. The Spring and Autumn Annals: Liang Commentary says: "In ancient times, rulers observed their people's toil at appropriate seasons."
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| | 巡狩: |
巡狩祭天何？本巡狩為祭天，告至。《》曰：「東巡狩，至於岱宗，柴也。」王者出必告廟何？孝子出辭、反面，事死如事生。《》曰：「歸假於祖檷。」《》曰：「王者、諸侯出，稱告祖檷，使祝遍告五廟。」尊親也。王者將出告天者，示不專也。故《》曰：「類於上帝，宜乎社，造于檷。」類祭以祖配不曰接者，尊無二禮，尊尊之義。造於檷，獨見檷何？辭從卑，不復留尊者之命，至檷不嫌不至祖。即祭告天，為告事也，祖，為出辭也。義異。告於尊者，然後乃辭出。 |
| | Why does the sovereign perform a sacrifice to Heaven during the tour of inspection? The purpose of the tour of inspection originally lies in offering sacrifices to Heaven, to announce one's arrival at the sacred site. The Book of Documents says: "During the eastern tour of inspection, he arrives at Mount Tai and performs the sacrifice by burning offerings." Why must a sovereign inform the ancestral temple before departing? A filial son, upon leaving, bids farewell and, upon returning, faces the ancestral shrine—honoring the deceased as one would honor the living. The Book of Documents says: "Upon return, he pays homage at the ancestral altar." Zengzi Wen says: "When a sovereign or feudal lord departs, he announces his departure to the ancestral shrine; he sends a priest to inform all five ancestral temples." This is done out of reverence and filial piety. A sovereign informs Heaven before departing to show that he does not act solely on his own authority. Therefore, the Rites of the King says: "Offer a sacrifice to Heaven by analogy, make an appropriate offering at the earth altar, and present offerings at the ancestral shrine." The term "lei jia" (analogous sacrifice) does not refer to a connecting rite, for reverence admits of no second rank—this is the meaning of honoring the highest with singular respect. To present offerings at the ancestral shrine—"zao yu bi"—why does one address only the ancestral shrine alone? When bidding farewell, one begins with those of lower rank; since one no longer remains to receive commands from the more exalted ancestors, it is not considered improper to present offerings only at the immediate ancestral shrine and not go as far as the ancestral temple. Offering sacrifices and informing Heaven is for announcing one's mission; honoring the ancestors is for bidding farewell before departure. The meanings are different. One must first inform those of higher rank, and only then may one depart after bidding farewell.
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| | 巡狩: |
王者、諸侯出，必將主何？示有所尊。故《》曰：「王者將出，必以遷廟主行，載於齊車，示有尊也。」無遷主以幣帛主告於祖檷廟，遂奉以出，每捨奠焉。「蓋貴命也。」必以遷主者，明廟不可空也。 |
| | Why must a sovereign or feudal lord take an ancestral tablet with him when departing? To show that there is something he reveres. Therefore, Zengzi Wen says: "When a sovereign is about to depart, he must take the ancestral tablet from the relocated temple with him, placing it in the ceremonial chariot, to demonstrate reverence." If there is no ancestral tablet from a relocated temple, then he presents offerings of silk and cloth at the ancestral shrine or temple to inform his ancestors, and then carries this tablet with him upon departure, making sacrifices at each place where he stops. This is because life and command are considered precious. The reason for taking the ancestral tablet from a relocated temple is to show that the ancestral temple must not be left empty.
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| | 巡狩: |
王者巡狩，諸侯待於境者何？諸侯以守蕃為職也。《禮祭義》曰：「天子巡狩，諸侯待於境也。」 |
| | Why do feudal lords await the sovereign at the borders during his tour of inspection? The feudal lords have the duty to defend and serve as a barrier for the realm. The Rites: Meaning of Sacrifice says: "When the Son of Heaven conducts a tour of inspection, feudal lords await him at the borders."
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| | 巡狩: |
王者巡狩，必捨諸侯祖廟何？明尊無二上也，故《禮坊記》曰：「君適其臣，升自阼階。」示不敢有其室也。《禮》曰：「天子適諸侯，必捨其祖廟。」 |
| | Why must the sovereign stay in the ancestral temples of the feudal lords during his tour of inspection? It is to demonstrate that reverence admits no equal above—thus, the Rites: Fang Ji says: "When a ruler visits his minister, he ascends from the eastern steps." This shows that he dares not regard the minister's residence as his own. The Rites says: "When the Son of Heaven visits a feudal lord, he must stay in the latter's ancestral temple."
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王者出，一公以其屬守，二公以其屬從也。 |
| | When the sovereign departs, one grand official remains with his subordinates to guard the capital, while two other grand officials accompany him on his journey with their respective retinues.
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| | 巡狩: |
王者巡狩，崩於道，歸葬何？夫太子當為喪主，天下皆來奔喪。京師，四方之中也。即如是，舜葬蒼梧、禹葬會稽？於時尚質，故死則止葬，不重煩擾也。 |
| | If a sovereign dies along the way during a tour of inspection, why is he buried upon returning? The crown prince should serve as the chief mourner, and people from throughout the realm will come to mourn. The capital is the central place of all directions. If that is so, then why was Shun buried at Cangwu and Yu buried at Kuaiji? At that time, society was still simple and unadorned; therefore, upon death they were simply buried without further disturbance or elaborate ceremonies.
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| | 巡狩: |
何以知太平乃巡狩？以武王不巡狩，至成王乃巡狩。 |
| | How do we know that tours of inspection occur only during times of peace and prosperity? Because King Wu did not conduct a tour of inspection, but it was not until King Cheng that such an inspection took place.
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| | 巡狩: |
岳者何謂也？岳之為言桶，桶功德。東方為岱宗者？言萬物更相代於東方也。南方為霍山者？霍之為言護也，言萬物護也，太陽用事，護養萬物也。西方為華山者？華之為言獲也，言萬物成熟，可得獲也。北方為恆山？恆者，常也，萬物伏藏於北方，有常也。中央為嵩山，言其後大之也。故《尚書大傳》曰：「五嶽謂岱山、霍山、華山、恆山、嵩山也。」謂之瀆何？瀆者，濁也，中國垢濁，發源，東注海，其功著大，故稱瀆也。《》云：「江、河、淮、濟，為四瀆也。」 |
| | What is meant by "Yue"? The term "Yue" means to contain or hold, as in containing virtue and merit. Why is the eastern mountain called Dai Zong? It signifies that all things successively replace one another in the east. Why is the southern mountain called Huo Shan? The term "Huo" means to protect or guard; it signifies that all things are nurtured and protected, for the Yang energy is active in the south, fostering and sustaining all living beings. Why is the western mountain called Hua Shan? The term "Hua" means to harvest, signifying that all things have matured and can be gathered or reaped. Why is the northern mountain called Heng Shan? "Heng" means constancy; in the north, all things lie dormant and stored away, following a constant order. The central mountain is Song Shan, signifying its great importance and prominence. Therefore, the Book of Documents: Great Transmission says: "The Five Great Mountains are Mount Dai, Mount Huo, Mount Hua, Mount Heng, and Mount Song." Why are they called "Du"? The term "Du" means turbid or muddy; the great rivers originate in China, flow eastward into the sea, and their contributions are significant and profound, hence they are called "Du." The Erya says: "The Yangtze River, the Yellow River, the Huaihe River, and the Ji River are known as the Four Great Rivers."
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| | 考黜: |
諸侯所以考黜何？王者所以勉賢抑惡，重民之至也。《》曰：「」 |
| | Why are feudal lords examined and dismissed? This is how a sovereign encourages the virtuous and suppresses the wicked, showing the utmost importance placed on the people. The Book of Documents says: "After three years, performance is evaluated; after three evaluations, officials are either promoted or dismissed."
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禮記九錫：車馬、衣服、樂、朱戶、納陛、虎賁、鈇鉞、弓矢、秬鬯，皆隨其德可行而賜車馬，能安民者賜衣服，能使民和樂者賜以樂，民眾多者賜以朱戶，能進善者賜以納陛，能退惡者賜虎賁，能誅有罪者賜以鈇鉞，能征不義者賜以弓矢，孝道備者賜以秬鬯，以先後與施行之次，自不相逾，相為本末。然安民然後富貴而後樂，樂而後眾乃多賢，賢乃能進善，進善乃能退惡，退惡乃能斷刑。內能正已，外能正人，內外行備，孝道乃生。 |
| | The Rites of Zhou, Nine Bestowals: carriages and horses, clothing and robes, music, red-painted doors, elevated steps, tiger 贲 guards, axes and halberds, bows and arrows, and black millet with sweet wine—these are all granted according to one's virtue. Those who can provide for the people are given carriages and horses; those who can bring peace and comfort to the people are granted clothing and robes; those who can promote harmony and joy among the people are awarded music; those whose population is numerous are granted red-painted doors; those who can recommend the virtuous are given elevated steps; those who can remove the wicked are bestowed tiger 贲 guards; those who can punish the guilty are granted axes and halberds; those who can campaign against injustice are given bows and arrows; and those who have fully practiced filial piety are awarded black millet with sweet wine. The order of these bestowals, in terms of precedence and implementation, is not to be transgressed, for they form the foundation and culmination of each other. Only after bringing peace to the people can one attain wealth and honor, and only with wealth and honor can there be joy. Only with joy will the population grow and virtuous individuals emerge; only when virtuous individuals are present can good conduct be promoted; only by promoting good conduct can evil be removed; and only by removing evil can just punishment be carried out. If one is able to correct oneself internally and rectify others externally, and if both internal and external conduct are complete, then filial piety will arise.
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能安民故賜車馬，以著其功德，安其身。能使人富足，衣食倉廩實，故賜衣服，以彰其體。能使民和樂，故賜之樂，以事其先也。《禮》曰：「夫賜樂者，不得以時王之樂，事其宗廟也。」朱，盛色，戶，所以紀民數也，故民眾多賜朱戶也。古者人君下賢，降階一等而禮之，故進賢賜之納陛，以優之也。既能進善，當能戒惡，故賜虎賁。虎賁者所以戒不虞而距惡。距惡當斷刑，故賜之鈇鉞，所以斷大刑。刑罰既中，則能征不義，故賜弓矢，弓矢所以征不義、伐無道也。圭瓚秬鬯，宗廟之盛禮，故孝道備而賜之秬鬯，所以極著孝道。孝道純備，故內和外榮，玉以象德，金以配情，芬香條鬯以通神靈。玉飾其本君子之性，金飾其中君子之道。君子有黃中通理之道美素德。金者，精和之至也；玉者，德美之至也；鬯者，芬香之至也。君子有玉瓚、秬鬯乎，車者以配道德也，其至矣，合天下之極美以通其志也，其唯玉瓚、秬鬯乎。 |
| | Those who can bring peace to the people are granted carriages and horses in order to highlight their virtue and merit, thus ensuring their own security and stability. Those who can make the people prosperous, so that they have sufficient clothing, food, and granaries, are therefore granted robes and garments to honor their physical well-being. Those who can bring harmony and joy to the people are thus granted music, in order to honor and serve their ancestors. The Rites say: "Those who are granted music may not use the music of the current sovereign to honor their ancestral temples." Zhu is a vibrant color, and a door (hu) signifies the means of recording population numbers; therefore, those with numerous people are granted red-painted doors. In ancient times, when a ruler honored the virtuous, he would descend one step on the staircase to show them respect. Therefore, those who recommend worthy individuals are granted elevated steps (na bi), as a mark of special favor and distinction. Since one is able to promote virtue, they should also be capable of warning against evil; therefore, tiger 贲 guards are granted as a bestowal. Tiger 贲 guards serve to guard against unforeseen dangers and to repel wickedness. To repel evil one must carry out judgment, hence the granting of axes and halberds (fu yue), which are used to execute major punishments. When punishment is administered justly, one becomes capable of campaigning against injustice; therefore, bows and arrows are granted. Bows and arrows serve to wage war against injustice and to attack tyrannical rule. The gui zun and black millet with sweet rice wine are the most solemn rites of ancestral temples; therefore, when filial piety is fully practiced, one is granted the black millet and sweet wine, in order to highlight filial devotion to the utmost degree. When filial piety is pure and complete, harmony prevails internally and honor externally. Jade symbolizes virtue, gold corresponds to sentiment, and the fragrant black millet wine serves to communicate with the spirits. Jade adorns the root, representing the nature of a true gentleman; gold embellishes the center, symbolizing the way of a virtuous man. A true gentleman possesses the virtue of yellow-centered clarity and rationality, embodying refined moral excellence. Gold represents the utmost refinement and harmony; Jade represents the highest virtue and beauty; Chang wine represents the utmost fragrance. A true gentleman, possessing jade zun and black millet chang wine, uses carriages to complement virtue and morality—this is the highest attainment. By uniting the supreme beauty of the world, one communicates their aspirations; such is achieved only through jade zun and black milletchang wine.
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車者，謂有赤有青之蓋，朱輪、特能居前左右寢米庶也。以其進止有節，德綏民，路車乘馬，以安其身。言成章，行成規，卷龍之衣服，表顯其德。長於教誨，內懷至仁，則賜時王樂，以化其民。尊賢達德，動作有禮，賜之納陛以安其體，居處修治，房內節，男女時配，貴賤有別，則賜朱戶，以明其德列。威武有矜，嚴仁堅強，賜以虎賁，以備非常。喜怒有節，誅伐刑，賜以鈇鉞，使得專殺。好惡無私，執義不傾，賜以弓矢，使得專征。孝道之美，百行之本也，故賜以瓚，得專為賜也。故《》曰：「賜之弓矢然後專殺。」又曰：「賜圭瓚然後為暢，未賜者，資暢於天子。」《王度記》曰：「天子鬯、諸侯薰、大夫杞蘭、庶人艾。」 |
| | Carriages refer to those with red and blue canopies, vermilion wheels, and the unique ability to be stationed in front of or on either side of the sleeping quarters for grain storage and common people's dwellings. Because their movements are measured and orderly, virtue brings peace to the people; thus, they ride in ceremonial carriages drawn by horses, ensuring their own safety and stability. When one's words form coherent chapters and conduct follows established norms, the embroidered dragon robes are worn to display and honor their virtue. Those who excel in teaching and instruction, and who harbor the utmost benevolence within, are granted the music of the current sovereign in order to civilize and transform their people. Those who honor the virtuous and cultivate great virtue, whose actions are conducted with propriety, are granted elevated steps (na bei) to ensure their comfort. When one's dwelling is well-maintained, internal conduct is regulated, men and women are properly matched according to appropriate times, and distinctions between noble and humble are observed, then red-painted doors are bestowed in order to highlight the clarity of their virtue. Those who display martial might with dignity and strength, and who embody firmness combined with benevolence, are granted tiger 贲 guards to prepare for extraordinary circumstances. Those whose expressions of joy and anger are measured, who administer punishment and execute justice with care, are granted axes and halberds (Fu Yue), thereby granting them the authority to carry out executions. Those who have no private preferences in their likes and dislikes, and who uphold righteousness without wavering, are granted bows and arrows, thereby granting them the authority to conduct independent military campaigns. Filial piety is the foundation of all virtuous conduct; therefore, one is granted a zun (a ceremonial vessel), as an exclusive bestowal to honor this virtue. Therefore, the "Institution of Kings" says: "Only after being granted bows and arrows may one have the authority to execute." It also states: "One is not considered fully honored until granted the gui zun; those who have not received it must still derive their authority from the Son of Heaven." The Records of Royal Standards say: "The Son of Heaven uses chang wine, feudal lords use xun, high officials use qi lan, and commoners use ai."
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車馬、衣服、樂三等者，賜與其物，《禮》：「天子賜諸侯民服車，路先設，路下四惡之。」又曰：「諸公奉選服。」《》曰：「」《》曰：「君子來朝，何錫與之。雖無與之，路車乘馬，又何與之？玄袞及黼。」《》曰：「」朱戶、納陛、虎賁者，皆與之制度，而鈇鉞、弓矢、玉金贊皆與之，物各因其宜也。秬者，黑黍，一稃二米。鬯者，以百草之香郁金合而釀之成為鬯。陽達於墻屋，入于淵泉，所以灌地降神也。玉瓚者，器名也，所以灌鬯之器也，以圭飾其柄，灌鬯貴玉器也。 |
| | The three categories of carriages and horses, garments, and music are bestowed as tangible gifts. The Rites state: "The Son of Heaven grants feudal lords the right to use ceremonial carriages and robes for their people; the road is prepared in advance, and four types of evil are removed from beneath it." It also states: "The marquises and dukes present selected garments." The Institution of Kings says: "When the Son of Heaven grants music to feudal lords, it is led by the zhu instrument." The Book of Songs says: "When a true gentleman comes to court, what gifts shall be bestowed upon him?" Even if no gift is given, the ceremonial carriage and horses are still provided—what more could there be to bestow? Black embroidered robes with gǔn patterns and fǔ-shaped designs. The Book of Documents says: "Clearly test them by their achievements, and grant carriages and garments as a reward for their service." Red-painted doors, elevated steps (na bi), and tiger 贲 guards are all granted in accordance with established regulations; axes and halberds, bows, arrows, jade, gold, and zun vessels are also bestowed—each item is given according to its appropriate context. Ju refers to black millet, which produces two grains within a single husk. Chang is made by fermenting the fragrant yujin (Curcuma zedoaria) mixed with the essence of a hundred herbs, thus creating the chang wine. Yang energy reaches through walls and houses, penetrates deep into springs and wells, thereby irrigating the land and summoning spirits. The yu zun is a vessel's name; it is the container used for pouring chang wine, and its handle is adorned with gui jade—thus showing that chang wine is poured using precious jade vessels.
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所以三歲一考績何？三年有成，故於是賞有功，黜不肖。《》曰：「」何以知始考輒黜之？《》曰：「三年一考，少黜以地。」《》所以言三考黜者，謂爵土異也。小國考之有功，增土進爵；後考無功，削黜，後考有功，上而賜之矣。五十里不過五賜而進爵土，七十里不過七賜而進爵土，能有小大，行有進退也。一說：盛德始封百里者，賜三等，得征伐、專殺、斷獄。七十里伯始封賜二等，至虎賁百人。後有功，賜弓矢。復有功，賜秬鬯，增爵為侯，益土百里。復有功，入為三公。五十里子男始封賜一等，至樂則。復有功，稍賜至虎賁，增爵為伯。復有功，稍賜至秬鬯，增爵為侯。未賜鈇鉞者，從大國連率、方伯而斷獄。 |
| | Why is performance evaluated once every three years? After three years, achievements become evident; therefore, at this time, those with merit are rewarded and the unworthy are dismissed. The Book of Documents says: "After three years, performance is assessed; after three assessments, officials are either demoted or promoted." How do we know that dismissal begins immediately upon the first evaluation? The Book of Documents says: "An assessment is conducted once every three years, and a minor demotion is carried out according to rank." The Book of Documents mentions dismissal after three assessments in reference to differences in titles and fiefs. If a small state is evaluated and found meritorious, its territory is expanded and its title elevated; In subsequent evaluations, if no merit is shown, the fief is reduced and the official is dismissed; but in a later evaluation, if merit is demonstrated, rewards are bestowed upon them. A fief of fifty li does not exceed five bestowals before a title and territory are elevated; a fief of seventy li does not surpass seven bestowals for the same. The capacity to achieve, whether great or small, determines advancement or retreat in conduct. One interpretation states: A ruler with great virtue who is initially granted a fief of one hundred li receives three bestowals, thereby gaining the authority to wage war, carry out executions, and adjudicate cases. A marquis (bo) who is initially granted a fief of seventy li receives two bestowals, up to one hundred tiger 贲 guards. If later found meritorious, bows and arrows are bestowed. With further achievements, black millet chang wine is granted; the title is elevated to marquis (hou), and territory expanded by one hundred li. If meritorious once more, they are appointed as one of the Three Dukes. A junior lord (zi nan) who is initially granted a fiefs of fifty li receives one bestowal, up to the granting of music and instruments. With further achievements, tiger 贲 guards are gradually bestowed upon them, and their title is elevated to that of marquis (bo). If they achieve further merit, black millet chang wine will be gradually bestowed upon them, and their rank is elevated to that of Marquis (Hou). Those who have not yet been granted axes and halberds must follow the lead of great states, regional commanders (lian shuai), and feudal lords (fang bo) in adjudicating cases.
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受命之五，致太平之主，美群臣上下之功，故盡封之。及中興征伐，大功皆封，所以著大功。盛德之士亦封之，所以尊有德也。以德封者，必試之為附庸，三年有功，因而封五十里。元士有功者亦為附庸，世其位。大夫有功成，封五十里。卿功成，封七十里。公功成，封百里。士有功德遷為大夫，大夫有功德遷為卿，卿有功德遷為公，故爵主有德、封主有功也。 |
| | The five who received the mandate to rule, becoming sovereigns who brought about great peace, honored the achievements of all officials and subjects alike; therefore, they were fully enfeoffed. During periods of resurgence and military campaigns, those who achieved great feats were all enfeoffed, in order to highlight their extraordinary contributions. Those with great virtue are also enfeoffed; this is done to honor those who possess moral excellence. Those enfeoffed for their virtue must first be tested as vassals; if they achieve merit within three years, they are then granted a fief of fifty li. Those of the rank of yuan shi who have achieved merit may also become vassals and inherit their position through generations. When a high official (da fu) achieves notable success, he is enfeoffed with a fief of fifty li in size. When an assistant minister (qing) achieves success, he is granted a fief of seventy li. When a marquis (gong) achieves success, he is enfeoffed as the ruler of a fief spanning one hundred li. When an official (shi) achieves virtue and merit, he may be promoted to the rank of high official (da fu); when a high official attains virtue and achievement, he is elevated to assistant minister (qing); and when an assistant minister accomplishes virtue and success, he becomes a marquis (gong). Thus, titles are granted for virtue, and fiefs are bestowed for meritorious service.
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諸侯有九賜習其賜者何？子之能否未可知也。或曰得之，但未得行其習以專也，三年有功則皆得用之矣。二考無功則削其地，而賜自並知，明本非其身所得也。身得之者，得以賜，當稍黜之，爵所以封賢也。三公功成當封而死，得立其子為附庸，賢者之體能有一也，不二矣。一削為七十里侯，再削為七十里伯，三削為寄公。七十里伯，一削為五十里伯，一削為五十里子，三削地盡。五十里子，一削為三十里子，再削為三十里男，三削地盡。五十里男，一削為三十里男，再削為三十里附庸，三削爵盡。 |
| | Why do feudal lords receive nine bestowals, and what is the practice regarding these grants? It remains uncertain whether a son is capable or not. Some say they may receive the bestowals, but have yet to fully practice and exclusively wield them; only after achieving merit within three years do they gain full authority to use all of them. If no achievements are made in two evaluations, their territory is reduced; the bestowals they have received will naturally be revoked, clearly indicating that these honors were not originally within their own power to obtain. Those who personally deserve the bestowals may receive them, but if they are unworthy, they should be gradually demoted; titles and fiefs exist to enshrine virtue and reward the worthy. If one of the Three Dukes achieves great success but dies before being enfeoffed, his son may be established as a vassal. The body of virtue and capability can only have one heir—there shall not be two. The first reduction demotes them to a marquis (hou) of seventy li; the second reduction makes them a marquess (bo) of seventy li; and the third reduction reduces them to a nominal lord known as Ji Gong. A marquess (bo) with a fief of seventy li, upon the first reduction, becomes a marquess of fifty li; another reduction makes him a junior lord (zi) of fifty li; and after three reductions, his territory is entirely lost. A junior lord (zi) with a fief of fifty li, upon the first reduction becomes a junior lord of thirty li; after another reduction he becomes a male vassal (nan) of thirty li; and following three reductions, his territory is completely lost. A male vassal (nan) with a fief of fifty li becomes, upon the first reduction, a male vassal of thirty li; after a second reduction, he becomes a vassal lord of thirty li without independent status; and following three reductions, all titles are entirely stripped.
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所以至三削何？禮成於三，三三而不改，雖反無益矣也。《》曰：「」 |
| | Why is the process carried to as many as three reductions? Rites are completed in three stages; after three reductions and no change, further resistance would be of no benefit. The Book of Documents says: "After three evaluations, officials shall be either demoted or promoted."
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先削地、後絀爵者何？爵者，尊號也；地者，人所任也。今不能治廣土眾民，故先削其土地也。故《》曰：「宗廟有不順者，君絀以爵；山川神祇有不舉者，君削以地。」明爵土不相隨也。或曰：惡人貪狼重土，故先削其所重者以懼之也。 |
| | Why is territory reduced first and titles stripped later? A title (jue) represents a mark of respect; Land refers to the domain entrusted to an individual. Since one is now unable to govern a vast territory and numerous people, their land is reduced first. Therefore, the Institution of Kings says: "If there are those within ancestral temples who act in disarray, the ruler shall strip them of their titles; if deities of mountains, rivers, and spirits are neglected in worship, the ruler shall reduce their territory." This clarifies that titles and territorial holdings do not necessarily correspond or remain constant. Some say: Wicked individuals are greedy and covetous of land, so their most valued possession is reduced first in order to instill fear in them.
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諸侯始封爵土相隨者何？君子重德薄刑，賞疑從重，《》云：「三曰叔父，建爾元子，俾侯於魯。」 |
| | Why do titles and fiefs initially granted to feudal lords correspond with each other? A true gentleman values virtue and minimizes punishment, and when in doubt about rewards, he favors the heavier side. As the Book of Songs says: "Thirdly, Uncle, establish your eldest son as ruler over Lu."
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君幼稚，唯考不黜者何？君子不備責童子也。《禮》八十曰耄，九十曰悼，悼與耄。雖有罪，不加刑焉。 |
| | Why are young and immature rulers not dismissed during evaluations? A true gentleman does not hold a child accountable for full responsibility. The Rites say: at eighty, one is called Mao; at ninety, Diao. Thus, Diao and Mao refer to old age. Even if they commit a crime, no punishment is imposed upon them.
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二王后不貶黜者何？尊賓客、重先王也，以其當公也。罪惡足以絕之即絕，更立其次。周公誅祿甫，立微子。 |
| | Why are the two royal descendants not demoted or dismissed? It is to honor guests and show reverence for former kings, as they hold a position equivalent to that of a public official. If their crimes are grave enough to warrant removal, they shall be deposed and replaced by the next in line. The Duke of Zhou executed Lu Fu and installed Wei Zi.
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妻父母不削，己昆弟削而不黜何？非以賢能得之也。至於老小但令得大夫受其罪而已。 |
| | Why are a wife's parents not stripped of their fiefs, while one's own brothers have their territories reduced but are not dismissed? It is not because they obtained it through virtue or ability. As for the elderly and young, only a high-ranking official is appointed to oversee their punishment.
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諸侯喑聾跛躄惡疾，不免黜者何？尊人君也。《春秋》曰：「」《傳》曰：「甲戌之日亡，己丑之死而得。」有狂易之病，蜚亡而死，由不絕也。 |
| | Why are feudal lords who are deaf, mute, lame, or afflicted with serious illnesses not exempted from dismissal? It is to show reverence for the ruler. The Spring and Autumn Annals says: "On the Jia Xu day, on the Ji Chou day, Duke Bao of Chen died." The Commentary says: "He perished on the Jia Xu day and was recovered from death on the Ji Chou day." Those who suffer from a severe mental illness, fled and died in flight, yet their fiefs are not terminated.
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世子有惡疾廢者何？以其不可承先祖也，故《》曰：「兄弟何以不立？疾也。何疾？惡疾也。」 |
| | Why is an heir apparent with a serious illness or deformity removed? It is because he is unfit to inherit the legacy of his ancestors. Hence, the Commentary on the Spring and Autumn Annals says: "Why are brothers not appointed as rulers?" Because of illness. What illness? A serious or deforming illness."
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