Bai Hu Tong Yi (白虎通義) · Volume 4

天子所以射熊何？示服猛，巧佞也。熊為獸猛巧者，非但當服猛也。示當服天下巧佞之臣也。諸侯射麋者，示達遠迷惑人也。麋之言迷也。大夫射虎豹何？示服猛也。士射鹿、豕者？示除害也。各取德所能服也。

Why does the Son of Heaven shoot a bear? It shows subduing the fierce and the cunning. The bear is fierce and cunning among beasts; one should not only subdue the fierce, but it also shows that one should subdue the cunning and flattering ministers of the realm. A feudal lord shoots an elk, which shows reaching far and awakening the deluded. "Elk" (mi) means to be lost (mi). Why does a Grandee shoot a tiger or leopard? It shows subduing the fierce. Why does an Officer shoot a deer or boar? It shows removing harm. Each takes the virtue that he is able to subdue.

大夫、士兩射者人臣，示為君親視事，身勞苦也。或曰：臣陰，故數偶也。侯者，以布為之何，用人事之始也。本正則末正矣。所以名為侯何？明諸侯有不朝者，則射之，故《禮?射祝》曰：“嗟爾不寧侯，爾不朝於王所，以故天下失業。亢而射爾。”所以不射正身何？君子重同類，不忍射之，故畫獸而射之。

Grandees and Officers shoot both kinds because, as ministers, it shows that they personally do the work for the ruler and toil with their own bodies. Some say: ministers are yin, so they use even numbers. Why is the target made of cloth? It marks the beginning of human affairs. When the root is straight, the tip is straight. Why is it named a "hou" (target and also "feudal lord")? It shows that if a feudal lord does not come to court, he is shot at. Hence the Rites, in "She Zhu", says: "Ah, you restless feudal lords, you do not come to the king's court, and so the realm loses its livelihood. I raise my head and shoot you." Why is the body of a true man not shot? A gentleman values his own kind and cannot bear to shoot him, so beasts are painted to be shot.

射正何為乎？曰：射義非一也。夫射者，執弓堅固，心平體正，然後中也。二人爭勝，樂以德養也。勝負俱降，以宗禮讓，可以選士。故射選士，大夫勝者。發近而制遠也，其兵短而害長也，故可以戒難也。所以必因射助陽選士者，所以扶助微弱而抑其強，和調陰陽，戒不虞也。何以知為戒難也？《詩》曰：“四矢反兮，以御亂兮。”因射習禮樂，射於堂上何？示從上制下也。《禮》曰：“賓主執弓請升，射於兩楹之間。”天子射百二十步，諸侯九十步，大夫七十步，士五十步。明尊者所服遠也，卑者所服近也。

What is the purpose of the archery contest? It is said that the meaning of archery is not only one. In archery, one holds the bow firmly, the heart is level and the body upright, and only then does one hit the mark. Two people compete, delighting in nourishing through virtue. Winner and loser both step down, which honors ritual and deference, and it allows the selection of Officers. Hence archery is used to select Officers, and the Grandees choose those who win. It shoots from near and controls what is far, the weapon being short and its reach long, so it can guard against disaster. Therefore one must borrow archery to help yang and select Officers, as a way to support the weak and restrain the strong, harmonize yin and yang, and guard against the unforeseen. How do we know it guards against disaster? The Book of Odes says: "The four arrows return, to ward off disorder." Archery is borrowed to practice ritual and music. Why is the archery held in the hall? It shows controlling the lower from above. The Rites says: "Guest and host take their bows and ask to ascend the hall, and shoot between the two pillars." The Son of Heaven shoots at one hundred and twenty paces, a feudal lord at ninety, a Grandee at seventy, an Officer at fifty. This shows that the honored subdue what is far and the lowly subdue what is near.

所以十月行鄉飲酒之禮何？所以復尊卑長幼之義。春夏事急，俊井次牆，至有子使父，弟使兄，故以事閒暇，復長幼之序也。

Why is the rite of the village drinking held in the tenth month? In order to restore the principle of precedence between honored and humble, old and young. Spring and summer are urgent in work: able men dig wells and in turn build walls, so that sons may even order their fathers about and younger brothers their elder brothers. So taking advantage of the lull in work, the order of old and young is restored.

王者父事三老，兄事五更者何？欲陳孝悌之德，以示天下也。故雖天子，必有尊也，言有父也；必有先也，言有兄也。天子臨辟雍，親袒割牲。尊三老，父象也。謁忠奉几杖，授安車濡輪，恭綏執授。兄事五更，寵接禮交加客謙敬順貌也。《禮記?祭義》云：“祀於明堂，所以教諸侯之孝也。享三老、五更於太學者，所以諸侯悌也。”不正言父、兄，言五更者何，老者壽考也，欲言所令者多也。更者更也，所更歷者，眾也。即如是，不但言老言三何？欲言其明於天地人之道而老也，五更者，欲言其明於五行之道而更事也。三老、五更幾人乎？曰：各一人。何以知之？既以父事，父一而己，不宜有三。

Why does a king serve the Three Elders as fathers and the Five Experienced as elder brothers? He wishes to display the virtues of filial piety and brotherly respect to show the world. Therefore even the Son of Heaven must have someone he honors, which is to say a father; and someone he puts first, which is to say an elder brother. The Son of Heaven goes to the Biyong, and himself bares his shoulder and carves the meat. Honoring the Three Elders is the image of the father. He announces loyalty and good faith, presents them with armrest and staff, gives them a comfortable carriage, moistens the wheels, and respectfully hands them the strap. He serves the Five Experienced as elder brothers, with favor and courtesy joined, being humble and deferential as with guests. The Records of Ritual, in "Ji Yi", says: "Sacrificing in the Hall of Light is to teach the feudal lords filial piety. Feasting the Three Elders and Five Experienced in the Imperial Academy is to teach the feudal lords brotherly respect." Why does it not say father and elder brother directly, but says Five Experienced? "Elder" (lao) means long-lived, saying that those he commands are many. "Experienced" (geng) means to have passed through, having gone through many things. If so, why does it not say only "elder" but says "three"? It means he is aged because he is versed in the Way of Heaven, Earth, and man. The "Five Experienced" means he is experienced because he is versed in the Way of the Five Phases. How many persons are the Three Elders and Five Experienced? It is said: one each. How do we know? Since they are served as a father, and a father is only one, there should not be three.

臣七十懸車致仕者，臣以執事趨走為職，七十陽道極，耳目不聰明，之屬，是以退去，避賢者，所以長庶恥也。懸車，示不用也。致仕者，致其事於君。君不使自去者，尊賢者也。故《曲禮》曰：“大夫七十而致仕。”《王制》曰：“七十致政。”

A minister at seventy hangs up his carriage and retires from office, because a minister's duty is to hurry about carrying out affairs, and at seventy the way of yang has reached its limit, the ears and eyes are no longer keen, and [two rare characters lost in the source text during transcription] and the like occur, so he withdraws, avoids the worthy, and thereby builds up the sense of shame among the common people. Hanging up the carriage shows that it is no longer used. Retiring from office means handing the affairs back to the ruler. The ruler does not allow him to leave by himself, which honors the worthy. Hence the Rites, in "Qu Li", says: "A Grandee retires at seventy." The Royal Regulations says: "At seventy he returns his governing duties."

卿大夫老，有盛德者留，賜之几杖，不備之以筋力之禮。在家者，三分其祿，以一與之，所以厚賢也。人年七十，臥非人不溫，適四方，乘安車，與婦人俱，自稱曰老夫。《曲禮》曰：“大夫致仕，若不得謝，則必賜之几杖。”《王記》曰：“臣致仕於君者，養之以其祿之半。”几杖所以扶助衰也，故《王制》曰：“五十杖於家，六十杖於鄉，七十杖於國，八十杖於朝。”臣老歸，年九十，君欲有問，則就其室，以珍從，明尊賢也。故《禮?祭義》云：“八十不仕朝，於君問就之。”大夫老歸死，以大夫禮葬，車馬衣服如之何？曰：盡如故也。

When a Minister or Grandee grows old, those of great virtue are retained and given an armrest and staff, and are not required to complete the rites that demand physical strength. Those at home have their stipend divided into three parts and receive one of them, to treat the worthy generously. When a man reaches seventy, he is not warm in bed without someone beside him; he travels to the four quarters, riding a comfortable carriage and going with women, and calls himself "old fellow". The Qu Li says: "When a Grandee retires, if he cannot decline, an armrest and staff must be given." The Wang Ji says: "A minister who retires from his ruler is supported with half of his stipend." The armrest and staff are used to support the weak, so the Royal Regulations says: "At fifty one uses a staff at home, at sixty in the village, at seventy in the state, at eighty at court." A minister who has gone home in old age and reaches ninety: if the ruler has a question to ask, he goes to his house, bringing rare gifts to follow him, which shows honor of the worthy. Hence the Rites, in "Ji Yi", says: "At eighty one no longer serves at court; if the ruler has a question, he goes to him." If a Grandee returns home in old age and dies, he is buried with the rites of a Grandee; what of his carriage, horses, and clothing? It is said: entirely as before.

古者所以年十五入太學何？以為八歲毀齒，始有識知，入學學書計。七八十五，陰陽備，故十五成童志明，入太學，學經術。學之為言覺也，悟所不知也。故學以治性，慮以變情。故玉不琢，不成器；人不學，不知道。子夏曰：“百工居肆以致其事，君子學以致其道。”故《禮》曰：“十年曰幼，學。”《論語》曰：“吾十有五而志於學，三十而立。”又曰：“生而知之者，上也；學而知之者，次也。”是以雖有自然之性，必立師傅焉。《論語讖》曰：“五帝立師，三王制之。傳曰：黃帝師力牧。帝顓頊師綠圖，帝嚳師赤松子，帝堯師務成子，帝舜師尹壽，禹師國先生，湯師伊尹，文王師呂望，武王師尚父，周公師虢叔，孔子師老聃。”天子太子，諸侯世子，皆就師於外，尊師重先生之道也。《禮》曰：“有來學者，無往教者也。”《易》曰：“匪我求童蒙，童蒙求我。”《王制》曰：“小學在公宮南之左，太學在郊。”又曰：“天子、太子、群后之太子、公卿大夫之元士嫡子皆造焉。”

Why did people in ancient times enter the Imperial Academy at fifteen? It was thought that at eight the milk teeth are replaced and one begins to have understanding, and enters school to learn writing and arithmetic. Seven plus eight is fifteen; yin and yang are complete, so at fifteen one is a youth, his aims are clear, and he enters the Imperial Academy to study the classics. "Learning" (xue) means to awaken (jue), to awaken to what one does not know. Therefore learning is used to govern one's nature, and thought to change one's feelings. So jade that is not carved does not become a vessel, and a person who does not study does not know. Zixia said: "The hundred craftsmen dwell in their workshops to accomplish their tasks, and the gentleman learns to accomplish his Way." Hence the Rites says: "At ten he is called a child and studies." The Analects says: "At fifteen I set my mind on learning; at thirty I took my stand." It also says: "Those born with knowledge are the highest; those who learn and then know are next." Therefore even those with a natural gift must set up a teacher and tutor. The Lun Yu Chen says: "The Five Emperors set up teachers, and the Three Kings established them." The records say: the Yellow Emperor took Li Mu as teacher, Emperor Zhuan Xu took Lu Tu, Emperor Ku took Chi Songzi, Emperor Yao took Wu Chengzi, Emperor Shun took Yin Shou, Yu took Guo Xiansheng, Tang took Yi Yin, King Wen took Lu Wang, King Wu took Shang Fu, the Duke of Zhou took Guo Shu, and Confucius took Lao Dan. The Crown Prince of the Son of Heaven and the heirs of feudal lords all go outside to seek a teacher, which honors teachers and values the Way of the elder. The Rites says: "There are those who come to learn; there are none who go to teach." The Changes says: "It is not I who seek the young and ignorant; it is the young and ignorant who seek me." The Royal Regulations says: "The lesser school is to the left of the south side of the ducal palace, and the great school is in the suburbs." It also says: "The Son of Heaven's Crown Prince, the Crown Princes of the lords, and the eldest sons of the first-rank Officers of Dukes, Ministers, and Grandees all go there."

父所以不自教子何？為世瀆也。又授之道當極說陰陽、夫婦變化之事，不可父子相教也。

Why does a father not teach his own son? Because of the familiarity bred over generations. Moreover, the Way that is transmitted should thoroughly explain yin and yang and the changes in affairs between husband and wife, and father and son cannot teach each other these.

師弟子之道有三：《論語》：“朋友自遠方來。”朋友之道也。又曰：“回也，視予猶父也。”父子之道也。以君臣之義教之。君臣之道也。

The way between teacher and student is of three kinds. The Analects: "A friend has come from afar." This is the way of friends. It also says: "Hui regarded me as a father." This is the way of father and son. Teaching him according to the principle of ruler and minister is the way of ruler and minister.

天子立辟雍何？所以行禮樂、宣德化也。闢者壁也，象璧圓又以法天；於雍水，側象教化流行也。闢之為言積也，積天下之道德也；雍之為言壅也，壅天下之殘賊。故謂之辟雍也。《王制》曰：“天子曰辟雍，諸侯曰泮宮。”外圓者，欲使觀之均平也。又欲言外圓內方。明德當圓、行當方也。不言圓闢何？又圓於闢何？以知其圓也，以其言闢也。何以知有外也？又《詩》云：“思樂泮水，薄採其荇。”《詩訓》曰：“水圓如璧。”諸侯曰泮宮者，半於天子宮也，明尊卑有差，所化少也。半者象璜也，獨南面禮儀之方有水耳，其餘壅之，言垣，宮名之別尊卑也。明不得化四方也。不曰泮雍何？嫌但半天子制度也。《詩》云：“穆穆魯侯，克明其德。既作泮宮，淮夷攸服。”

Why does the Son of Heaven establish the Biyong? To practice ritual and music and to spread virtuous teaching. "Bi" is a jade disc; it resembles a round disc and also takes after Heaven; it is by the Yong water, resembling the flowing of teaching. "Bi" means to accumulate (ji), gathering the virtue of the whole world; "yong" means to block (yong), blocking the cruelty and harm of the world. Hence it is called Biyong. The Royal Regulations says: "The Son of Heaven's is called Biyong, the feudal lords' is called Pangong." It is round on the outside so that those who look on may be treated equally. Moreover it is said to be round outside and square inside, showing that virtue should be round and conduct should be square. Why is it not called the "round bi"? And why is it rounder than a bi? From the name "bi" we know it is round. How do we know there is a waterway outside? Moreover the Book of Odes says: "Happily we gather by the Pan water, and pick the water mallow a little." The Commentary on the Odes says: "The water is round like a disc." The feudal lords' is called Pangong, half of the Son of Heaven's palace, showing differences of rank, and that they teach fewer people. The half resembles a half-disc, with water only on the south side, the ritual front, while the rest is blocked off, spoken of as a wall; the name of the palace distinguishes honor from lowliness. It shows that they cannot transform all four quarters. Why is it not called Panyong? Out of concern that it would suggest only half the Son of Heaven's system. The Book of Odes says: "Solemn and majestic was the Marquis of Lu, who brightened his virtue. Having built the Pangong, the Huai barbarians were brought to submission."

鄉曰庠，裡曰序。庠者，庠禮義；序者，序長幼也。《禮?五帝記》曰：“帝庠序之學，則父子有親，長幼有序，善如爾舍。”明令必次外然後前民者也，未見於仁，故立庠序以導之也。教民者，皆裡中之老而有道德者，為右師，教裡中之子弟以道藝、孝悌、行義。立五帝之德，朝則坐於裡之門，弟子皆出就農而後罷。示如之，皆入而復罷。其有出入不時，早晏不節，有過，故使語之，言心無由生也。若既收藏，皆入教學，立春而就事，其有賢才美質知學者，足以聞其心，頑鈍之民亦足以別於禽獸，而知人倫，故無不教之民。孔子曰：“以不教民戰，是謂棄之。”明無不教民也。

In the district it is called Xiang, and in the neighborhood Xu. "Xiang" is the ritual and righteousness of the Xiang and Xu schools; "xu" means to put in order the old and young. The Rites, in "The Record of the Five Emperors", says: "When the schools of Xiang and Xu are established, father and son have affection, old and young have order, and goodness is like your own house." This shows that one must first arrange the order outside, and then lead the people. Since benevolence has not yet been seen, the Xiang and Xu schools are set up to guide them. Those who teach the people are all elders of the neighborhood who have virtue, serving as Right Teachers, who teach the neighborhood's youth the arts of the Way, filial piety, brotherly respect, and righteous conduct. They set up the virtue of the Five Emperors, sit at the neighborhood gate in the morning, and only after all the youths have gone out to farm do they stop. This shows that when all return, they stop again. Those who come and go out of time, are early or late and keep no discipline, or have faults, are told of it, which means that evil thoughts have no chance to arise. When the harvest is stored away, all come in to be taught, and at the beginning of spring they go to their work. Among them, those with talent and fine natures who know how to learn are sufficient to open their minds; even the dull people are enough to be distinguished from beasts and to know human relations. Therefore there are no people who are not taught. Confucius said: "To send untaught people to war is called throwing them away." This shows that there are no people who are not taught.

天子所以有靈臺者何？所以考天人之心，察陰陽之會，揆星辰之證驗，為萬物獲福無方之元。《詩》云：“經始靈臺。”天子立明堂者，所以通神靈，感天地，正四時，出教化，宗有德，重有道，顯有能，褒有行者也。明堂，上圓下方，八窗四闥，佈政之宮，在國之陽。上圓法天，下方法地，八窗象八風，四闥法四時，九室法九州，十二坐法十二月，三十六戶法三十六兩，七十二牖法七十二風。

Why does the Son of Heaven have the Spirit Terrace? In order to examine the minds of Heaven and man, observe the meeting of yin and yang, and measure the proofs of the stars, to seek blessings for the myriad things and to serve as the origin of the unbounded. The Book of Odes says: "He began to plan the Spirit Terrace." The Son of Heaven establishes the Hall of Light to communicate with the spirits, move Heaven and Earth, rectify the four seasons, issue teachings, honor the virtuous, value those with the Way, exalt the able, and reward those of good conduct. The Hall of Light is round above and square below, with eight windows and four gates, and is the palace for promulgating government, in the south of the capital. The round top takes after Heaven, the square bottom takes after Earth, the eight windows resemble the eight winds, the four gates take after the four seasons, the nine chambers take after the Nine Provinces, the twelve seats take after the twelve months, the thirty-six doors take after the thirty-six rains, and the seventy-two windows take after the seventy-two winds.

天所以有災變何？所以譴告人君，覺悟其行，欲令悔過修德，深思慮也。《授神契》曰：“行有玷缺，氣逆於天，情感變出，以戒人也。”

Why does Heaven have calamities and anomalies? To rebuke and warn the ruler, so that he becomes aware of his own conduct, repents his faults, cultivates virtue, and reflects deeply. The Shou Shen Qi says: "When conduct has a flaw, qi rebels in Heaven, and shifts of feeling arise to warn people."

災異者，何謂也？《春秋潛潭巴》曰：“災之言傷也，隨事而誅；異之言怪也，先發感動之也。”何以言災有哭也？《春秋》曰：“新宮火，三日哭。”《傳》曰：“必三日哭何？禮也。”災三日哭，所以然者，宗廟先禮所處，鬼神無形體，曰今忽得天火，得無為災所中乎？故哭也。變者何謂也？變者，非常也。《耀嘉》曰；“禹將受位，天意大變，迅風靡木，雷雨晝冥。”服秉者何謂也？衣服乍大乍小，言語非常。故《尚書大傳》曰：“時則有服秉也。”孽者何謂也？曰：介蟲生為非常。《尚書大傳》曰：“時則介蟲之孽，時則有龜孽。”堯遭洪水，湯遭大旱，示有譴告乎？堯遭洪水，湯遭大旱，命運時然。所以或災變或異何？各隨其行，因其事也。

What is meant by calamities and anomalies? The Chunqiu Qian Tan Ba says: "A calamity (zai) means harm, punishing in accordance with the affair; an anomaly (yi) means something strange, which stirs first to move him." What shows that calamity involves weeping? The Spring and Autumn Annals says: "The new palace caught fire, and they wept for three days." The Commentary says: "They must weep for three days; why? It is ritual." Weeping for three days over a calamity is because the ancestral temple is where ancestors of earlier generations performed rites; the spirits have no bodies, and it is said that now they suddenly meet fire from Heaven, and might they not be struck by the calamity? Therefore they weep. What is meant by a "change"? A change is something out of the ordinary. The Yao Jia says: "When Yu was about to receive the throne, Heaven's will greatly changed, a swift wind knocked down trees, and thunder and rain darkened the daytime." What is meant by clothing portents? Clothes suddenly become too large or too small, and speech becomes unusual. Hence the Great Commentary on the Book of Documents says: "At this time there are clothing portents." What is meant by a monstrous birth (nie)? It is said: shelled creatures being born is unusual. The Great Commentary on the Book of Documents says: "At this time there are monstrous births of shelled creatures, and monstrous births of turtles." Yao met a great flood, and Tang met a great drought; do these show a rebuke? Yao's flood and Tang's drought were a matter of fate and circumstance. Why are some of these calamities, others anomalies? Each follows his conduct and depends on his affairs.

霜之為言亡也，陽以散雲。雹之為言合也，陰氣專精，積合為雹。

Frost (shuang) means loss (wang), by which yang disperses the cloud qi. Hail (bao) means joining (he): yin qi concentrates, and accumulates and joins to become hail.

日食者必殺之何？陰侵陽也。鼓用牲於社。社者眾陰之主，以朱絲縈之，鳴鼓攻之，以陽責陰也。故《春秋傳》曰：“日食鼓用牲於社。”所以必用牲者，社，地別神也，尊之，故不敢虛責也。日食，大水則鼓於用牲於社，大旱則祭未雨，非苟虛也，助陽責下，求陰之道也。月食救之者，陰失明也，故角尾交日。月食救之者，謂夫人擊鏡，傅人擊杖，庶人之妻楔搔。太平之時，時雨時霽，下以恆陽而以時陽，天地之氣宣也。

Why must one go to the rescue in a solar eclipse? Yin is encroaching on yang. Drums are beaten at the altar of the soil and an animal is sacrificed. The altar of the soil is the master of the many yin; it is bound with vermilion silk, and the drums are beaten to attack it, using yang to rebuke yin. Hence the Spring and Autumn Commentary says: "At a solar eclipse, drums were beaten and animals sacrificed at the altar of the soil." The reason an animal must be used is that the altar of the soil is a separate spirit of Earth, and since it is honored, one dares not rebuke it emptily. At a solar eclipse or a great flood, drums are beaten and an animal sacrificed at the altar; in a great drought one performs the [a rare character lost in the source text during transcription] sacrifice to seek rain. This is not random or empty, but helps yang and rebukes the lower, seeking the Way of yin. Going to rescue at a lunar eclipse is because yin loses its brightness, so the Horn and Tail constellations meet with the sun. Going to rescue at a lunar eclipse means that the lady strikes a mirror, the tutor strikes a staff, and the wives of commoners strike a wedge and scratch. In times of great peace, it rains when it should rain and clears when it should clear; those below, by constant yang, receive yang in due season, and the qi of Heaven and Earth flows freely.

王者所以親耕、後親桑何？以率天下農蠶也。天子親耕以供郊廟之祭，後之親桑以供祭服。《祭義》曰：“天子三推，三公五推，卿大夫七推。”耕於東郊何？東方少陽，農事始起。桑於西郊？西方少陰，女功所成。故《曾子問》曰：“天子耕東田而三反之。”《周官》曰：“後親桑，率外內婦蠶於北郊。”《禮?祭義》曰：“古者天子諸侯，必有公桑蠶室，近外水為之，築周棘牆，而外閉之者也。”

Why does the king plow in person and the queen tend silkworms and mulberries in person? To lead the farming and silk-raising of the realm. The Son of Heaven plows in person to supply the sacrifices at the suburban altar and ancestral temple, and the queen tends silkworms and mulberries in person to supply the sacrificial robes. The Ji Yi says: "The Son of Heaven pushes the plow three times, the Three Dukes five times, and the Ministers and Grandees seven times." Why does he plow in the eastern suburb? The east is lesser yang, and farming work begins to rise. Why are the mulberries in the western suburb? The west is lesser yin, where women's work is accomplished. Hence the Zengzi Wen says: "The Son of Heaven plows the eastern field and goes back and forth three times." The Rites of Zhou says: "The queen tends silkworms and mulberries in person, and leads the women of the inner and outer palace to raise silkworms in the northern suburb." The Rites, in "Ji Yi", says: "In ancient times the Son of Heaven and the feudal lords must have a public mulberry grove and silkworm house, built near an outer stream, with a thorn hedge raised around it and closed from outside."

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：“升泰山，觀易姓之王，可得而數者七十有餘。

When a king arises with a change of surname, he must climb Mount Tai to perform the Feng sacrifice; why? It is the principle of announcing. At the time of first receiving the mandate, he reforms the institutions to answer Heaven, and when the world is at peace and his merit is complete, he performs the Feng and Shan sacrifices to report the peace. Why must it be on Mount Tai? It is the place where the myriad things hand over from one to the next. Why must it be on the summit of that mountain? He announces the height by means of height, following its kind; so climbing for the Feng sacrifice is adding to height, and below, the Shan sacrifice at Mount Liangfu is to broaden and thicken the foundation. Inscribing stone to record his name proclaims his own achievements, to be a model for himself and be imitated. Heaven takes height as its honor, and Earth takes thickness as its virtue, so he adds height to Mount Tai to take after Heaven, and attaches to the base of Liangfu to repay Earth, showing that it is by the mandate of Heaven and Earth that his merit is complete and affairs are fulfilled, and that he benefits Heaven and Earth, as the high becomes higher and the thick becomes thicker. Some say: the Feng uses gold mud and a silver cord. Others say: stone mud and a gold cord, sealed with a seal. Hence Confucius said: "Ascending Mount Tai, one views the kings who changed surnames, and they number more than seventy."

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。三王禪於梁甫之山者，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。《詩》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。

Feng means to broaden; shan (the sacrifice of abdication) means to make clear that one's achievements are handed on. Liangfu is the name of a mountain beside Mount Tai. Why were the shan rites held at Liangfu? Because the Three Sovereigns held the shan at Yiyi Mountain, showing that their work was complete and they had departed, so that a person of virtue might dwell there. Yiyi means endless. The Five Emperors held the shan at Tingting, where institutions were carefully examined and virtue shone forth clearly. The Three Kings held the shan at Mount Liangfu: liang means trustworthiness and fu means assistance, that is, assisting the Way of Heaven and Earth in putting it into practice. The feng rite is performed only in an age of great peace, in order to report to Heaven, and it must be held at Daizong (Mount Tai). Why? Because it makes plain that one knows the surname of the ruling house has changed. Inscribing the stone with one's name shows that one knows one is recorded among the hundred kings. Burning offerings to Heaven expresses the duty of repaying it; sacrificing from afar to mountains and rivers is the worship of the many spirits. The Book of Songs says: "Bright is the Zhou, ascending its lofty mountain." This means that when Zhou reached great peace, the feng rite was performed on Mount Tai. It also says: "Down to the small hills and up to the high peaks, truly they gathered with the Yellow River." This means that when sacrifice was made from afar to mountains and rivers, the hundred spirits came to submit.

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，{艹}莢起，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 the world is at great peace, auspicious omens arrive because the king, carrying on the line of rule, governs well and harmonizes yin and yang. When yin and yang are in harmony, the myriad things are in order and the air of good fortune fills the world, so the omens arrive all together, each responding to virtue. When virtue reaches Heaven, the Northern Dipper and the Pole Star are bright, the sun and moon shine, and sweet dew falls. When virtue reaches the Earth, fine grain grows, the [character lost in transcription] pod sprouts, the [character lost in transcription] herb appears, and the great peace is answered. When virtue reaches the heavenly patterns, the Jing star appears and the five planets follow their courses. When virtue reaches plants and trees, the vermilion grass grows and trees join their branches. When virtue reaches birds and beasts, phoenixes soar, luan birds dance, qilin arrive, white tigers come, foxes with nine tails and white pheasants appear, white deer show themselves, and white birds descend. When virtue reaches mountains and hills, auspicious clouds emerge, the zhi fungus flourishes, hills yield rare cinnabar, mounds produce lotus-like plants, mountains yield self-propelled carriages, and marshes yield divine tripods. When virtue reaches deep springs, yellow dragons appear, sweet springs flow, the Yellow River yields the Dragon Chart, the Luo River yields the Turtle Writing, the Yangtze yields great shells, and the sea yields bright pearls. When virtue reaches the eight directions, auspicious winds arrive, fine airs gladden the seasons, bells and pitch-pipes are in tune, musical measures are carried out, the four barbarian peoples are transformed, and Yuechang brings tribute.

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，象繼嗣也。日曆得其分度，則{艹}莢生於階間。{艹}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。賢不肖位不相逾，則平路生於庭。平路者，樹名也，官位得其人則生，失其人則死。

When filial piety reaches its utmost, the lotus-like plant appears. It is a kind of tree whose leaves are larger than a door leaf; it fans itself without being shaken, keeping food and drink cool and helping with the offerings. When the succession is clear and settled, the binlian plant grows by the doors of the rooms. Binlian is a kind of tree whose stems link and continue one another, so it grows at the room doors, symbolizing succession. When the calendar gets its proper divisions, the [character lost in transcription] pod grows between the steps. This is a kind of tree that grows one pod on the first day of each month until the fifteenth, then from the sixteenth drops one pod a day; so the pods grow on the steps, like the sun and moon. When the positions of the worthy and the unworthy do not overstep each other, the pinglu plant grows in the courtyard. Pinglu is a kind of tree that grows when official posts are given to the right people and dies when they are given to the wrong ones.

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。

Why do foxes have nine tails? When a fox dies, its head points toward its home hill, for it does not forget its origins; this shows not forgetting danger while at ease. Why must it be nine tails? So that the nine consorts each find their place and descendants multiply. Why on the tail? To show that the descendants will prosper.

景星者，大星也。月或不見，景星常見，可以夜作，有益於人民也。

The Jing star is a great star. Sometimes the moon is not visible, but the Jing star is always present, so that people can work at night, to the benefit of the people.

甘露者，美露也，降則物無不盛者也。

Sweet dew is fine dew; when it falls, nothing fails to flourish.

朱草者，赤草也，可以染絳，別尊卑也。

Vermilion grass is red grass; it can be used to dye crimson and to distinguish the honored from the humble.

醴泉者，美泉也，狀若醴酒，可以養老也。

Sweet spring water is fine spring water that looks like sweet wine and can be used to nourish the aged.

嘉禾者，大禾也，成王時有三苗異畝而生，同為一穗大幾盈車，長几充箱。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。

Fine grain is a large grain. In the time of King Cheng, three stalks grew from different plots and merged into a single ear, so large that it nearly filled a cart and so long that it nearly filled a chest. A commoner who found it offered it up. King Cheng asked the Duke of Zhou about it, and the Duke of Zhou said: "Three stalks merged into one ear; the world must be about to be united as one!" Accordingly, the people of Yuechang indeed came, after nine rounds of interpreters.

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，同律歷，計時月，皆為民也。《尚書》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；山川神祗，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。”《尚書》曰：“明試以功，車服以庸。”

Why do kings make tours of inspection? Xun means to make rounds and shou means to tend; the king makes rounds and tends the people for the world. When morality and great peace prevail, he worries that near and far have different teachings and that hidden and obscure people may not have found their place. So he examines rites and righteousness, corrects laws and standards, unifies the pitch-pipes and calendar, and reckons seasons and months, all for the sake of the people. The Book of Documents says: "Then he received the lords of the east, harmonized the seasons and months, rectified the days, unified the pitch-pipes, measures and weights, and put the five rites in order." The Great Commentary on the Book of Documents says: "He met the lords and asked after those a hundred years old; the Grand Music Master presented poems so that the customs and the people's fate could be observed; he ordered the markets to submit the prices of goods so that the people's likes and dislikes could be observed. Where mountain and river spirits were not sacrificed to, that was disrespect, and for disrespect land was reduced. Where the ancestral temples were not in order, that was unfilial, and for unfilial conduct rank was demoted. Where rites and music were altered, that was disobedience, and the disobedient lord was exiled. Where institutions and clothing were changed, that was rebellion, and the rebellious lord was punished. Those with merit were rewarded." The Book of Documents says: "He tested them openly by their achievements and rewarded them with carriages and robes."

巡狩所以四時出何？當承宗廟，故不逾時也。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。《尚書》曰：“二月東巡守，至於岱宗柴。五月南巡狩，至於南嶽，八月西巡狩，至於西嶽。十有一月朔巡狩，至於北嶽。”

Why does the king tour according to the four seasons? Because he must serve the ancestral temples, he does not stay away longer than one season. He uses the middle month of each season, since unifying the pitch-pipes and measures calls for hitting the mean. In the second and eighth months day and night are equal, and in the fifth and eleventh months yin and yang reach their end. The Book of Documents says: "In the second month he toured the east, reaching Daizong and burning wood. In the fifth month he toured the south, reaching the Southern Peak. In the eighth month he toured the west, reaching the Western Peak. In the eleventh month, at the new moon, he toured the north, reaching the Northern Peak."

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 a tour every five years? Too frequent would be a nuisance, while more than five years would be too sparse. It relies on the Way of Heaven, in which seasons bring forth and years bring completion. With an intercalary month every three years the Way of Heaven is partly complete; with two intercalary months in five years, it is fully complete. Hence a tour every five years. At the three-year partial completion, the two senior lords make rounds, receive reports on duties, and demote or promote.

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。”《詩》曰：“周公東征，四國是皇。”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 things have their end and beginning and the year brings completion, so the regional chiefs make rounds of the states; as the seasons bring forth, the lords make rounds of their dependent towns. The Commentary says: "The Duke of Zhou entered the court as one of the Three Dukes and went out as one of the two senior lords, dividing the world between them, and made rounds to demote and promote." The Book of Songs says: "The Duke of Zhou campaigned east, and the four states were set right." This means that in the eastern campaign he received reports on duties, demoted and promoted, and the world was put right. It also says: "Luxuriant is the sweet pear tree; do not trim it, do not cut it down, for the Lord of Shao rested beneath it." This means that the Duke of Shao, receiving reports, rested in person beneath a wild tree. The Gu Liang Commentary to the Spring and Autumn Annals says: "In ancient times rulers and people went at the proper seasons to see the people's toil."

巡狩祭天何？本巡狩為祭天，告至。《尚書》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。《尚書》曰：“歸假於祖禰。”《曾子問》曰：“王者、諸侯出，稱告祖禰，使祝遍告五廟。”尊親也。王者將出告天者，示不專也。故《王制》曰：“類於上帝，宜乎社，造於禰。”類祭以祖配不曰接者，尊無二禮，尊尊之義。造於禰，獨見禰何？辭從卑，不復留尊者之命，至禰不嫌不至祖。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 king sacrifice to Heaven on his tours? Originally he toured in order to sacrifice to Heaven and report his arrival. The Book of Documents says: "In the east he toured, reaching Daizong, and burned wood." Why must the king report to the temple before setting out? A filial son takes leave when going out and reports in person on returning, serving the dead as if they were alive. The Book of Documents says: "On returning, he reported at the temples of the ancestors and the father." The Zengzi Asks says: "When a king or lord sets out, he reports to his ancestors and father by name and has the invocator report in turn to all five temples." This is honoring one's kin. When the king is about to go out, he reports to Heaven, showing that he does not act on his own authority. So the Royal Regulations says: "He performs the lei sacrifice to the Supreme Lord, the yi sacrifice to the altar of the soil, and the zao rite to the father's temple." In the lei sacrifice an ancestor is paired as the associate, but it is not called receiving, for the honored has no second rite; this is the principle of honoring the honored. Why does the zao rite see only the father's temple? Taking leave begins with the lowly and does not detain the honored one's command; once at the father's temple, one is not suspected of failing to reach the ancestors. Sacrificing to Heaven is reporting a matter; reporting to the ancestors is taking leave to depart. The principles differ. One reports first to the honored, and only then takes leave to set out.

王者、諸侯出，必將主何？示有所尊。故《曾子問》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禰廟，遂奉以出，每舍奠焉。”蓋貴命也。”必以遷主者，明廟不可空也。

Why do kings and lords always carry the ancestral tablet when they set out? To show that there is someone to honor. So the Zengzi Asks says: "When a king is about to set out, he must carry the tablet of the relocated temple and bear it on the sacred carriage, to show that there is someone to honor." If there is no relocated tablet, he uses silk as a substitute, reports to the temples of the ancestors and father, and then sets out bearing it, making an offering at every halt. "This is honoring the mandate." A relocated tablet must be used, showing that the temple may not be left empty.

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。”

When the king tours, why do the lords wait at their borders? Because the lords' duty is to guard the frontier. The Record of Rites, Meaning of Sacrifices, says: "When the Son of Heaven tours, the lords wait at their borders."

王者巡狩，必舍諸侯祖廟何？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，必舍其祖廟。”

When the king tours, why must he stay in the lord's ancestral temple? To show that the honored has no second above him. So the Record of Rites, Fangji chapter, says: "When the ruler comes to his minister's place, he ascends by the eastern steps," showing he does not dare to take possession of the minister's chamber. The Rites says: "When the Son of Heaven comes to a lord, he must stay in his ancestral temple."

王者出，一公以其屬守，二公以其屬從也。

When the king goes out, one duke stays behind with his subordinates to guard, and two dukes go along with their subordinates.

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 the king dies on the road during a tour and is brought back for burial, why? The crown prince must be chief mourner, and the whole world comes to the funeral. The capital is the center of the four directions. If so, what of Shun being buried at Cangwu and Yu at Kuaiji? In their time people were still simple, so on death they were buried where they lay, to avoid troubling anyone further.

何以知太平乃巡狩？以武王不巡狩，至成王乃巡狩。

How do we know the tours are made only in a time of great peace? Because King Wu did not tour; only in King Cheng's time were tours made.

嶽者何謂也？嶽之為言桶，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。《爾雅》云：“江、河、淮、濟，為四瀆也。”

What is meant by yue (sacred peak)? Yue means to measure, as in weighing merit and virtue. The east is Daizong, which means that the myriad things replace one another in the east. The south is Mount Huo. Huo means to protect: the myriad things are protected, the sun holds sway, and it protects and nourishes them. The west is Mount Hua. Hua means to harvest: the myriad things ripen and can be gathered in. The north is Mount Heng. Heng means constant: the myriad things hide in the north in constant order. The center is Mount Song, which means to make things greater still. So the Great Commentary on the Book of Documents says: "The Five Peaks are Mount Dai, Mount Huo, Mount Hua, Mount Heng and Mount Song." Why are the rivers called du? Du means turbid: they carry away the filth of the Middle Kingdom, rise at their sources and flow east into the sea, and their merit is great and plain, so they are called du. The Erya says: "The Yangtze, the Yellow River, the Huai and the Ji are the four du."

諸侯所以考黜何？王者所以勉賢抑惡，重民之至也。《尚書》曰：“三載考績，三考黜陟。”

Why do the lords undergo assessment and demotion or promotion? Kings use it to encourage the worthy and restrain the wicked, showing the utmost regard for the people. The Book of Documents says: "An assessment of achievements every three years; after three assessments, demotion or promotion."

禮記九錫：車馬、衣服、樂、朱戶、納陛、虎賁、鉞、弓矢、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鉞，能徵不義者賜以弓矢，孝道備者賜以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 Record of Rites lists the nine bestowals: carriages and horses, robes, music, vermilion doors, stairs recessed into the hall, tiger guards, [character lost in transcription] axes, bow and arrows, and [character lost in transcription] wine. Each is bestowed according to the virtue the person is able to practice. One who can pacify the people is given carriages and horses; one who can make the people harmonious and happy is given music; one whose people are numerous is given vermilion doors; one who can advance the good is given recessed stairs; one who can remove the bad is given tiger guards; one who can execute the guilty is given [character lost in transcription] axes; one who can campaign against the unrighteous is given bow and arrows; one whose filial piety is complete is given [character lost in transcription] wine. In order of precedence and practice, they naturally do not overstep each other and serve as root and branch to one another. Thus when the people are pacified, there is wealth and honor, then music; with music, the people multiply; with many people, there are many worthy ones; worthy ones can advance the good; advancing the good, they can remove the bad; removing the bad, they can settle punishments. Inwardly able to correct oneself and outwardly able to correct others, when inner and outer conduct are complete, filial piety is born.

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鉞，所以斷大刑。刑罰既中，則能徵不義，故賜弓矢，弓矢所以徵不義、伐無道也。圭瓚鬯，宗廟之盛禮，故孝道備而賜之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、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、鬯乎。

Because one who can pacify the people is given carriages and horses, this displays his merit and virtue and gives his person ease. One who can make people prosperous, with clothing, food and granaries full, is given robes, which make his person clearly visible. One who can make the people harmonious and happy is given music, with which to serve his forebears. The Rites says: "One who has been given music may not use the music of the reigning king to serve his ancestral temple." Vermilion is the richest color, and the door is where the number of people is recorded, so when the people are numerous he is given vermilion doors. In ancient times a ruler humbled himself before the worthy and descended one step to receive them, so for advancing the worthy he is given recessed stairs, as a courtesy. One who can advance the good should also be able to guard against evil, so he is given tiger guards, who guard against the unforeseen and resist evil. Resisting evil, he should be able to settle punishments, so he is given [character lost in transcription] axes, with which to decide major punishments. Once punishments have been made fitting, he can campaign against the unrighteous, so he is given bow and arrows, to attack the unrighteous and punish the Way-less. The jade ladle and [character lost in transcription] wine are the grand rite of the ancestral temple, so only when filial piety is complete is [character lost in transcription] wine given, to bring filial piety fully to light. When filial piety is pure and complete, there is inner harmony and outer glory. Jade is used to symbolize virtue, gold to match feeling, and fragrant aromatic wine to communicate with the spirits. Jade adorns the root, which is the nature of the noble man; gold adorns the center, which is the way of the noble man. The noble man has the way of the yellow center and penetrating order, and the virtue of beautiful simplicity. Gold is the utmost of refined harmony; jade is the utmost of fine virtue; aromatic wine is the utmost of fragrance. The noble man has the jade ladle and [character lost in transcription] wine; the carriage is to match his moral virtue, which is at its utmost. To gather the finest things under heaven and so convey one's will, probably only the jade ladle and [character lost in transcription] wine can do it.

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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《王制》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。”

As for the carriage, it has a canopy of red and green, vermilion wheels, can lead at the front, and allows him to rest at left and right among the crowds. Because his advancing and halting follow measure and his virtue can soothe the people, the state carriage and team of horses are given to set his person at ease. His speech is well-formed and his conduct follows the compass; robes with coiled dragons display his virtue. One who excels at teaching and inwardly holds supreme benevolence is given the music of the reigning king, with which to teach his people. One who honors the worthy, promotes the virtuous, and acts with propriety is given recessed stairs to set his body at ease. One whose dwelling is well ordered, whose inner quarters are regulated, whose men and women are matched in due season, and whose noble and humble are distinguished is given vermilion doors, to make plain the ranks of his virtue. One who is martial and dignified, stern, benevolent and firm is given tiger guards, to guard against the extraordinary. One whose joy and anger are moderate and who punishes and executes by law is given [character lost in transcription] axes, so that he may execute on his own authority. One whose likes and dislikes are impartial and who holds to righteousness without leaning is given bow and arrows, so that he may campaign on his own authority. The beauty of filial piety is the root of all conduct, so the ladle is given so that he may himself make bestowals. So the Royal Regulations says: "Only after being given bow and arrows may one execute on one's own authority." It also says: "Only after being given the jade ladle may one make aromatic wine; those not given it ask the Son of Heaven for the wine." The Records of Royal Regulations says: "The Son of Heaven uses aromatic wine, lords use fragrant herbs, grandees use orchid, and commoners use mugwort."

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。”《王制》曰：“天子賜諸侯樂則，以將之。”《詩》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。”《書》曰：“明試以功，車服以庸。”朱戶、納陛、虎賁者，皆與之制度，而鉞、弓矢、玉釒贊皆與之，物各因其宜也。者，黑黍，一稃二米。鬯者，以百草之香郁金合而釀之成為鬯。陽達於牆屋，入於淵泉，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 grades of carriages and horses, robes and music are given as actual objects. The Rites says: "The Son of Heaven gives the lords the people's robes and carriages; the state carriages are displayed first, four horses below the carriage." It also says: "The dukes present the selected robes." The Royal Regulations says: "When the Son of Heaven gives the lords music, he sends it off with [character lost in transcription]." The Book of Songs says: "When the noble man comes to court, what shall we give him? Though we have nothing to give, a state carriage and four horses, what more shall we give? A dark dragon robe with embroidered skirt." The Documents says: "He tested them openly by their achievements and rewarded them with carriages and robes." Vermilion doors, recessed stairs and tiger guards are given as institutions; whereas the [character lost in transcription] axes, bow and arrows and jade ladle are given as actual objects, each as fits. [Character lost in transcription] is black millet, with two grains in one husk. Aromatic wine is made by brewing the fragrance of the hundred herbs together with turmeric. Yang penetrates walls and houses and enters deep springs, so it is used to pour libations to the ground and bring down the spirits. The jade ladle is a named vessel, used for pouring aromatic wine, its handle adorned with a jade tablet; in pouring libations, jade vessels are the most valued.

所以三歲一考績何？三年有成，故於是賞有功，黜不肖。《尚書》曰：“三載考績，三考黜陟。”何以知始考輒黜之？《尚書》曰：“三年一考，少黜以地。”《書》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。後有功，賜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鬯，增爵為侯。未賜鉞者，從大國連率、方伯而斷獄。

Why is there an assessment every three years? Three years bring completion, so at that time the meritorious are rewarded and the unworthy demoted. The Book of Documents says: "An assessment of achievements every three years; after three assessments, demotion or promotion." How do we know demotion begins at the first assessment? The Book of Documents says: "With an assessment every three years, land is gradually reduced." The Documents says demotion after three assessments, meaning that rank and land are different matters. When a small state is assessed and has merit, its land is increased and its rank advanced; if a later assessment shows no merit, it is reduced and demoted; if a later one shows merit, it is advanced and rewarded. A state of fifty li advances in rank and land after no more than five bestowals; a state of seventy li, after no more than seven. Abilities are large or small, and conduct advances or retreats. One account says: those of abundant virtue first enfeoffed with a hundred li are given three grades, able to campaign, to execute on their own authority and to settle lawsuits. A count first enfeoffed with seventy li is given two grades, up to a hundred tiger guards. For later merit he is given bow and arrows. For later merit he is given [character lost in transcription] wine, raised in rank to marquis, with another hundred li of land. For further merit he enters the court as one of the Three Dukes. A viscount or baron first enfeoffed with fifty li is given one grade, which is music. For further merit he is gradually given up to tiger guards and raised in rank to count. For further merit he is gradually given up to [character lost in transcription] wine and raised in rank to marquis. One not given [character lost in transcription] axes follows a great state's chief or regional lord in settling lawsuits.

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。

A king who has received the mandate and brought about great peace praises the merit of his ministers high and low, and so enfeoffs them all. In a restoration campaign, all great merit is enfeoffed in order to make great merit plain. Men of abundant virtue are also enfeoffed, in order to honor virtue. One enfeoffed for virtue must first serve as a dependent vassal; with three years of merit he is then enfeoffed with fifty li. A senior knight with merit also becomes a dependent vassal, with hereditary salary and rank. A grandee who completes meritorious work is enfeoffed with fifty li. A minister who completes his work is enfeoffed with seventy li. A duke who completes his work is enfeoffed with a hundred li. A knight with merit and virtue is promoted to grandee, a grandee to minister, and a minister to duke, so rank is governed by virtue and enfeoffment by merit.

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 the lords have the nine bestowals and practice those bestowals? Whether a son will prove capable is not yet known. Some say they have been received already, but he cannot yet exercise the full practice of them; after three years of merit he can use them all. If two assessments show no merit, his land is reduced, and the bestowals are naturally understood to go with it, showing that they were not originally his by his own person. What one obtains by oneself and can claim by bestowal should be gradually demoted. Rank is for enfeoffing the worthy. If one of the Three Dukes who has completed his merit and should be enfeoffed dies, his son may be established as a dependent vassal; the worthy person's body can hold one kind only and cannot hold two. A marquis of seventy li reduced once becomes a marquis of seventy li again, reduced again a count of seventy li, and reduced a third time a lord without a domain. A count of seventy li reduced once becomes a count of fifty li, reduced again a viscount of fifty li, and reduced a third time loses all his land. A viscount of fifty li reduced once becomes a viscount of thirty li, reduced again a baron of thirty li, and reduced a third time loses all his land. A baron of fifty li reduced once becomes a baron of thirty li, reduced again a dependent vassal of thirty li, and reduced a third time loses all his rank.

所以至三削何？禮成於三，三三而不改，雖反無益矣也。《尚書》曰：“三考黜陟。”

Why is it three reductions? Rites are completed in three; if after three he still has not changed, then even reversing course would be of no benefit. The Book of Documents says: "After three assessments, demotion or promotion."

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《王制》曰：“宗廟有不順者，君絀以爵；山川神祗有不舉者，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 land reduced first and rank removed afterward? Rank is an honored title; land is what a person is charged with. If he can no longer govern broad lands and many people, his land is reduced first. So the Royal Regulations says: "Where the ancestral temples are not in order, the ruler demotes his rank; where mountain and river spirits are not sacrificed to, the ruler reduces his land." This shows that rank and land do not follow each other. Some say: wicked people are greedy and wolfish and value land, so first reducing what they value makes them fear.

諸侯始封爵土相隨者何？君子重德薄刑，賞疑從重，《詩》云：“三曰叔父，建爾元子，俾侯於魯。”

When a feudal lord is first enfeoffed, why do his rank and his land go together? A gentleman values virtue and makes light of punishment, and where a reward is in doubt he gives the heavier one. The Book of Songs says: "The king said, 'Uncle, I establish your eldest son, and let him be marquis in Lu.'"

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。

When a ruler is young, why is he not demoted even when his performance is reviewed? A gentleman does not demand completeness from a child. According to the Rites, one of eighty is called a mao, and one of ninety is called a dao. Even if a dao or a mao is guilty of an offense, no punishment is imposed.