| | Wugu, the sacrificial animals for food, are what Heaven bestows upon people. The ancestral temple receives the offerings of the four seasons' harvests; by accepting Heaven's bestowal and presenting them in the ancestral temple, this is an expression of reverence. Thus, it is appropriate to perform sacrifices in this manner. The sacrifice at the ancestral temple is the most abundant offering of goods. In spring, the main offerings are beans and their fruits; in summer, the main offering is millet; in autumn, the main offering is grain. Beans and their fruits include leeks, which are what first begin to grow in spring. Millet, the Zhunshi, is what is first received in summer. Grain, which refers to millet (shu), is what ripens first in autumn. Dunshi, meaning rice, is what fully matures by winter. To begin to grow is called "ci," which means to properly honor its function; Because summer is the time of restraint and order, it is called "Zhi," meaning that one values what is first received. To ripen first is called "Chang," which means to express the sweetness of the harvest; To fully mature is called "Zheng," which signifies abundance and multitude. Offering to the ancestral temple what has been received from Heaven in each of the four seasons is called an "Shangji" sacrifice. This honors Heaven's bestowals and shows reverence for the ancestral temple. Confucius, when receiving a gift from his ruler, would offer it in sacrifice; how much more so should one do this for a gift received from Heaven. In the course of one year, gifts from Heaven arrive four times; upon each arrival, they are offered in sacrifice. This is why the ancestral temple has four sacrificial ceremonies each year. Therefore, a gentleman never eats the new harvest without first offering it. When fresh produce arrives as Heaven's gift, he must present it in sacrifice before daring to consume it; this is an expression of his reverence for Heaven and respect for the ancestral temple. Revering Heaven is a noble virtue; Respecting the ancestral temple is a great rite. This is what sages carefully observe. Not seeking abundance but desiring purity and cleanness, not coveting frequency but wishing for reverence and respect. The sacrifice of a gentleman is conducted in person, with the utmost sincerity from his heart; he fully observes the way of reverence and cleanness to connect with the highest authority. Therefore, spirits partake of it. To be received in this manner is truly to be said as being able to perform a sacrifice. "Xiang," means discernment; it refers to the act of reaching out to spirits and deities with virtue. Virtue enables one to reach those who are unseen and unheard, hence it is called "discernment." I offer sacrifices because I believe in the names of spirits that receive them; thus, my offerings are not in vain. How could there be anything beyond discernment! Is "Ji," meaning sacrifice, a way of expressing connection and proximity? Only after performing sacrifices can one perceive what is unseen. He who perceives the unseen, only then comes to understand Heaven's will and the spirits. Understanding Heaven's will and the existence of spirits, one then comprehends the true meaning of sacrifice. Comprehending the true meaning of sacrifice leads to an understanding of its importance. Confucius said: "If I do not personally participate in a sacrifice, it is as if no sacrifice has been made." Sacrificing to spirits as though they were truly present. Valuing sacrificial rites is like serving the living. Therefore, sages regard spirits and deities with reverence, fearing them and daring not to deceive; they believe in them but do not rely solely on them, serve them but do not depend entirely upon them. Relying on their impartiality is to repay virtue; Trusting in their fairness brings blessings to people. As stated in the Shi Jing: "Alas, you gentlemen, do not always rest in ease. Be still and conscientiously hold your posts; cherish uprightness and integrity." The spirits will hear this, bestowing upon you great blessings." Those who are upright receive blessings; those who are not upright do not receive blessings—this is the principle. Taking the Shi Jing as a model for all under heaven, how can one say it is not the law? Its words are straightforward and weighty; they are repeated twice, wishing people to reflect upon its meaning. Yet people still fail to reflect—how forgetful they are! Confucius said: "The repetition in the text, and the recurrence of its words, " Alas! cannot be overlooked. There must certainly be something noble within it."
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