Bai Hu Tong Yi (白虎通義) · Volume 5

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 descendants of the two earlier dynasties not demoted or dismissed? It honors them as guests and shows respect for the former kings, since their rank is equal to that of a duke. If their wickedness is great enough to cut them off, they are cut off, and the next in line is installed. The Duke of Zhou executed Lufu and installed the Viscount of Wei.

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 is the territory of a wife's parents not reduced, while the lord's own brothers have theirs reduced but are not dismissed? They did not obtain their positions through worth and ability. As for the old and the young, they are only allowed to hold the rank of a grand master, and merely bear the punishment themselves.

諸侯喑聾跛惡疾，不免黜者何？尊人君也。《春秋》曰：“甲戌、己丑，陳侯鮑卒。”《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 lords who are mute, deaf, lame, [a rare character lost in transcription], or afflicted with a foul disease not necessarily dismissed? It is to honor the ruler of men. The Spring and Autumn Annals says: "On the jiaxu and jichou days, Marquis Bao of Chen died." The Commentary says: "He was lost on the jiaxu day, and word of his death was received on the jichou day." He had a madness that made him wander, and he vanished and died, so his line was not cut off.

世子有惡疾廢者何？以其不可承先祖也，故《春秋傳》曰：“兄弟何以不立？疾也。何疾？惡疾也。”

Why is a crown prince deposed for a foul disease? Because he cannot serve the ancestors with offerings. Hence the Spring and Autumn Commentary says: "Why was the brother not installed? Because of illness. What illness? A foul disease."

王者所以不臣三，何也？謂天王之後，妻之父母，夷狄也。不臣二王之後者，尊先王通天下之三統也。《詩》云：“有客有客，亦白其馬。”謂微子朝周也。《尚書》曰：“虞賓在位。”不臣丹朱也。不臣妻父母何？妻者，與己一體，恭承宗廟，欲得其歡心，上承先祖，下繼萬世，傳於無窮，故不臣也。《春秋》曰：“紀季姜歸於京師。”父母之於子，雖為王后，尊不加於父母，加王何。王者不臣也。又譏宋三世內娶於國中，謂無臣也。夷狄者，與中國絕域異俗，非中和氣所生，非禮義所能化，故不臣也。《春秋傳》曰：“夷狄相誘，君子不疾。”《尚書大傳》曰：“正朔所不加，即君子所不臣也。”

A true king has three kinds of people he does not treat as subjects. What are they? They are the descendants of the two earlier dynasties, the parents of his wife, and the Yi and Di barbarians. He does not treat the descendants of the two earlier dynasties as subjects in order to honor the former kings and to carry through the Three Lines of Succession of the world. The Book of Songs says: "There is a guest, there is a guest, and his horse too is white." This speaks of the Viscount of Wei coming to court at Zhou. The Book of Documents says: "The guest of Yu holds his place." This means Danzhu was not treated as a subject. Why does he not treat his wife's parents as subjects? His wife is one body with him; she reverently serves the ancestral temple, and he must win their hearts in order to receive the ancestors above and continue the line below for ten thousand generations without end, so he does not treat them as subjects. The Spring and Autumn Annals says: "Jisi Jiang returned to the capital." Toward parents, even when their daughter has become queen, honor is not placed above them, yet here it is placed on the king. Why? A true king does not treat them as subjects. It also criticizes the three generations of Song who married within their own state, meaning they had no subjects. The Yi and Di barbarians live in lands cut off from China and have different customs; they were not born of the harmonious central qi and cannot be transformed by ritual and righteousness, so they are not treated as subjects. The Spring and Autumn Commentary says: "When the Yi and Di deceive one another, the gentleman does not hate it." The Great Commentary on the Book of Documents says: "Those to whom the calendar and the first day of the year do not extend are those whom the gentleman does not treat as subjects."

王者有不臣者五，謂祭尸、受授之師，將帥用兵、三老、五更。不臣祭尸者，方與尊者配也。不臣受授之師者，尊師重道，欲使極陳天人之意也，故《禮?學記》曰：“當其為師，則不臣也。當其為屍，則不臣也。”不臣將帥用兵者，重士眾為敵國，國不可從外治，兵不可從內御，欲成其威，一其令。《春秋》之義，兵不稱使，明不可臣也。不臣三老、五更者，欲率天下，為人子弟。《禮》曰：“父事三老，兄事五更。”

A true king has five further kinds of people he does not treat as subjects: the impersonator of the dead in sacrifice, a teacher who transmits instruction, a general commanding troops, the Three Elders, and the Five Seniors. He does not treat the impersonator of the dead as a subject because that person is being matched with the honored ancestor. He does not treat a teacher as a subject in order to honor the teacher and the Way, so that the teacher may fully set out the meaning of Heaven and man. Hence the Record of Learning in the Rites says: "When he serves as teacher, he is not treated as a subject; when he serves as impersonator, he is not treated as a subject." He does not treat a general commanding troops as a subject because the soldiers are regarded as facing an enemy state; the state cannot be governed from outside, and the army cannot be controlled from within, so that the general may establish his authority and unify his orders. By the principle of the Spring and Autumn Annals, an army is not described as "sent," which shows that the general cannot be treated as a subject. He does not treat the Three Elders and Five Seniors as subjects in order to lead the whole world in acting as sons and younger brothers. The Rites say: "Serve the Three Elders as fathers, and the Five Seniors as elder brothers."

王者不純臣諸侯何？尊重之。以其列土傳子孫，世世稱君，南面而治。凡不臣異。朝則迎之於著，覲則待之於阼階，升階自西階，為庭燎，設九賓，享禮而後歸。是異於眾臣也。

Why does a true king not treat the feudal lords entirely as subjects? Out of respect for them. They hold divided territory that they pass to their descendants, generation after generation they are called lords, and they govern facing south. In every case where subjects are not treated as subjects, the treatment differs. At court audience he receives them at the screen, at the formal audience he waits at the eastern steps, they ascend by the western steps, courtyard torches are set, nine ushers are arranged, and after the presentation ceremony they return. This is different from ordinary ministers.

始封之君不臣諸父、弟何？不忍以己一日之功德加於諸父、昆弟也。故《禮?服傳》曰：“封君之子不臣諸父，封君之孫盡臣之。”

Why does a lord who is first enfeoffed not treat his paternal uncles and younger brothers as subjects? He cannot bear to place the merit and virtue of a single day of his own above his uncles and brothers. Hence the Mourning Commentary in the Rites says: "The son of a enfeoffed lord does not treat his paternal uncles as subjects; the grandson of an enfeoffed lord treats them all as subjects."

《禮?服傳》曰：“子得為父臣者，不遺善之義也。”《詩》云：“文武受命，召公雖翰。”召公，文王子也。《傳》曰：“子不得為父臣者，閨門尚和，朝廷尚敬，人不能無過失，為恩傷義也。”

The Mourning Commentary in the Rites says: "That a son can act as his father's minister is a matter of not abandoning the principle of goodness." The Book of Songs says: "Wen and Wu received the mandate, and the Duke of Shao was their main support." The Duke of Shao was a son of King Wen. The Commentary says: "A son cannot be his father's minister, because within the inner chambers harmony is valued, while at court reverence is valued; people cannot be without faults, and affection would damage righteousness."

王者臣不得為諸侯臣，以其尊當與諸侯同。《春秋傳》曰：“許公不世，待以初。”或曰：王者臣得復為諸侯臣者，為衰世主上不明，賢者非其罪而去，道不施行，百姓不得其所，復令得為諸侯臣，施行其道。《易》曰：“不事王侯。”此據言王之致仕臣也，言不事王可知，復言侯者，明年少復得仕於諸侯也。

A minister of the true king cannot become a minister of a feudal lord, because his dignity should be equal to that of the lords. The Spring and Autumn Commentary says: "The Duke of Xu did not pass on his rank by succession, and was treated with the ritual of the original grant." Some say: a minister of the true king may later become a minister of a lord, because in a declining age the ruler is not enlightened, and a worthy man who has not left because of his own fault, whose Way cannot be practiced and whose people cannot find their place, may then be allowed to serve a lord and carry out his Way. The Book of Changes says: "He does not serve kings or lords." This is spoken on the basis of a minister of the king who has retired from office; that he does not serve the king is already clear, and that it also says "lords" shows that, being young, he can still hold office with the lords.

王者臣有不名者五：先王老臣不名。親與先王戮力共治國同功於天下，故尊而不名也。《尚書》曰：“諮，爾伯。”不言名也，不名者，貴賢者而已。共成先祖功德，德加於百姓者也。《春秋》曰：“單父不言名。”《傳》曰：“大夫之命於天子者大也。”盛德之士不名，尊賢也。《春秋》曰：“公弟叔ツ。”諸父、諸兄不名。諸父、諸兄者，親與己父、兄有敵體之義也。《詩》云：“王曰叔父。”《春秋傳》曰：“王禮者何？無長之稱也。不名盛德之士者，不可屈爵祿也。”故《韓詩內傳》曰：“師臣者帝，交友受臣者王，臣臣者爵，魯臣者亡不行。”

There are five kinds of ministers of the true king whom he does not call by name. First, the old ministers of the former king are not called by name. They personally joined forces with the former king to govern the state and shared merit in the world, so they are honored and not named. The Book of Documents says: "Ah, you, Elder." He is not called by name. Not naming him is only to honor a worthy man. Those who together completed the merit and virtue of the ancestors and whose virtue extended to the people are such. The Spring and Autumn Annals says: "Shanfu was not named." The Commentary says: "A grand master appointed by the Son of Heaven is great." A man of flourishing virtue is not called by name, which honors the worthy. The Spring and Autumn Annals says: "Shu Xi, younger brother of the duke." Paternal uncles and elder brothers are not called by name. Paternal uncles and elder brothers are, in kinship, the equals of one's own father and elder brother in the principle of equal standing. The Book of Songs says: "The king said, 'Uncle.'" The Spring and Autumn Commentary says: "What is the king's ritual? It is that there are no terms of address by age. A man of flourishing virtue is not called by name, because rank and salary cannot be forced upon him." Hence the Inner Commentary on the Han Odes says: "One who takes teachers as his ministers is an emperor; one who is served by friends as ministers is a king; one who takes ministers as ministers gains rank; one who treats ministers as slaves and captives is destroyed and cannot go on."

天子下至士，皆有蓍龜者，重事決疑，亦不自專。《尚書》曰：“女則有大疑，謀及卿士，謀及庶人，謀及卜筮。”定天下之吉凶，成天下之者，莫善乎蓍龜。

From the Son of Heaven down to the scholar, all have milfoil stalks and tortoise shells. This is to take matters seriously and settle doubts, and not to decide on one's own. The Book of Documents says: "If you have a great doubt, consult your ministers and officers, consult the common people, consult the tortoise and the milfoil." To settle the fortunes and misfortunes of the world and to accomplish what the world [a rare character lost in transcription] [a rare character lost in transcription], nothing is better than the milfoil and the tortoise.

《禮三正記》曰：“天子龜長一尺二寸，諸侯一尺，大夫八寸，士六寸。龜陰，故數偶也。天子蓍長九尺，諸侯七尺，大夫五尺，士三尺。蓍陽，故數奇也。”

The Record of the Three Corrections in the Rites says: "The tortoise of the Son of Heaven is one foot two inches long, that of a feudal lord one foot, that of a grand master eight inches, that of a scholar six inches. The tortoise is yin, so even numbers are used. The milfoil of the Son of Heaven is nine feet long, that of a lord seven feet, of a grand master five feet, of a scholar three feet. Milfoil is yang, so odd numbers are used."

所以先謀及卿士何？先盡人事，念而不能得，思而不能知，然後問於蓍龜。聖人獨見先睹，必問著龜何？示不自專也。或曰：清微無端緒，非聖人所及，聖人亦疑之。《尚書》曰：“女則有疑。”謂武王也。乾草枯骨，眾多非一，獨以灼龜何？此天地之間壽考之物，故問之也。龜之為言久也，蓍之為言耆也，久長意也。龜曰卜、蓍曰筮何？卜，赴也，爆見兆也；者信也，見其卦也。《尚書》曰：“卜三龜。”《禮?士冠經》曰：“筮於廟門外。”

Why does he first consult his ministers and officers? He first exhausts human effort; if he reflects and cannot find the answer, and thinks and cannot know, only then does he ask the milfoil and the tortoise. A sage can foresee and see ahead alone, yet he still must ask the milfoil and tortoise. Why? To show that he does not decide on his own. Some say: the subtle and the faint have no visible beginning, and are beyond even what a sage can reach, so even a sage has doubts. The Book of Documents says: "If you have a doubt." This is spoken of King Wu. Dry grass and withered bones are many and not uniform, yet only the scorched tortoise is used. Why? These are long-lived things between Heaven and earth, so they are consulted. The word for tortoise means "long," and the word for milfoil means "elder," meaning lasting for a long time. The tortoise is called bu and the milfoil is called shi. Why? Bu means to burst, cracking open to show the omen [a rare character lost in transcription]; shi means to be trustworthy, showing its hexagram. The Book of Documents says: "Divine with three tortoises." The Capping Ceremony of the Scholar in the Rites says: "Divine with the milfoil outside the temple gate."

筮畫卦所以必於廟何？托義歸智於先祖至尊，故因先祖而問之也。

Why must the drawing of hexagrams with the milfoil take place in the ancestral temple? One entrusts righteousness and returns wisdom to the most honored ancestors, so one borrows the ancestors to ask.

卜，春秋何方？以為於西方東面，蓋蓍之處也。卜時西向，己卜退，東向。問蓍於東方面，以少問老之義。

In tortoise divination, which direction is used in spring and autumn? It is held that one stands in the west facing east, probably the place of the milfoil. When one divines with the tortoise one faces west, and when finished one withdraws and faces east. Asking the milfoil while standing in the east follows the principle of the young asking the old.

皮弁素積，求之於質也。《禮》曰：“皮弁素積，筮於廟門之外。”

The leather cap and the plain lower garment are worn to seek simplicity. The Rites say: "In the leather cap and plain lower garment, divine with the milfoil outside the temple gate."

或曰：天子占卜九人，諸侯七人，大夫五人，士三人。又《尚書》曰：“三人占，則從二人之言。”

Some say: the Son of Heaven has nine diviners, a feudal lord seven, a grand master five, and a scholar three. Also, the Book of Documents says: "When three people divine, follow the words of two."

不見吉凶於蓍，復以卜何？蓍者，陽道多變，變乃成。

If no good or bad fortune can be seen in the milfoil, why does one then use the tortoise? Milfoil belongs to the yang way, which is full of change, and it is only after changing that things are completed.

龜以荊火灼之何？《禮?雜記》曰：“龜，陰之老也。蓍，陽之老也。龍非水不處，龜非火不兆。以陽動陰也。”必以荊者，取其究音也。《禮三正記》曰：“灼龜以荊。”以火動龜，不以水動蓍何？以為嘔則是也。

Why is the tortoise scorched with thorn-wood fire? The Miscellaneous Records in the Rites say: "The tortoise is the elder of yin. The milfoil is the elder of yang. A dragon does not dwell without water, and a tortoise does not show omens without fire. Yang is used to stir yin." Thorn-wood must be used, taking the sound meaning "to exhaust." The Record of the Three Corrections in the Rites says: "Scorch the tortoise with thorn-wood." Why is fire used to stir the tortoise, but water not used to stir the milfoil? It is held that vomiting is like this.

蓍龜敗則埋之何？重之，不欲人襲尊者也。

Why are milfoil stalks and tortoise shells buried when they are worn out? They are valued, and one does not want people to carry on using such an honored thing.

《周官》曰：“凡國之大事，先筮而後卜。凡卜，人君視體，大夫視色，士視墨。”“凡人卜事，視高，揚火以作龜。”“凡取龜用秋時，攻龜用冬時。”

The Rites of Zhou say: "In every great matter of the state, first divine with the milfoil and then with the tortoise. In every tortoise divination, the ruler looks at the body of the crack, the grand master looks at its color, and the scholar looks at the ink." "In every divination for a person's affairs, one looks at the height, and raises the fire to work the tortoise." "In every case, tortoises are collected in autumn and prepared in winter."

聖人者何？聖者，通也，道也，聲也。道無所不通，明無所不照，聞聲知情，與天地合德，日月合明，四時合序，鬼神合吉凶。《禮別名記》曰：“五人曰茂，十人曰選，百人曰俊，千人曰英，倍英曰賢，萬人曰傑，萬傑曰聖。”

What is a sage? Sage means penetrating, it means the Way, it means sound. The Way is penetrating everywhere, his clarity illuminates everything, and on hearing a sound he knows the feeling behind it; he matches Heaven and earth in virtue, matches the sun and moon in brightness, matches the four seasons in order, and matches the spirits in fortune and misfortune. The Record of Distinguishing Names in the Rites says: "One in five is called mao, one in ten is called xuan, one in a hundred is called jun, one in a thousand is called ying, double a ying is called a worthy, one in ten thousand is called a jie, and the best of ten thousand jie is called a sage."

聖人未沒時，寧知其聖乎？曰知之。《論語》曰：“太宰問子貢曰：‘夫子聖者歟？’孔子曰：‘太宰知我乎？’”聖人亦自知聖乎？曰：知之。孔子曰：“文王既沒，文不在茲乎。”

Before a sage has passed away, can he already be known as a sage? It is said: yes. The Analects says: "The grand steward asked Zigong: 'Is your master a sage?' Confucius said: 'Does the grand steward understand me?'" Does a sage also know himself to be a sage? It is said: yes. Confucius said: "With King Wen gone, is culture not here with me?"

何以知帝、王聖人也？《易》曰：“古者伏羲氏之王天下也，於是始作八卦。”又曰：“聖人之作易也。”又曰：“伏羲氏沒，神農氏作。神農沒，黃帝、堯、舜氏作。”文俱言作，明皆聖人也。《論語》曰：“聖乎堯舜，其由病諸。”

How do we know that the emperors and kings were sages? The Book of Changes says: "In ancient times, when Fuxi ruled the world as king, he began to make the eight trigrams." It also says: "The sage made the Changes." It also says: "When Fuxi died, Shennong arose. When Shennong died, the houses of the Yellow Emperor, Yao and Shun arose." The text always says "made," which shows they were all sages. The Analects says: "Even a sage like Yao or Shun probably worried about these things."

何以言禹、湯聖人？《論語》曰：“巍巍乎舜、禹之有天下而不預焉。”與舜比方巍巍，知禹、湯聖人。《春秋傳》曰：“湯以盛德，故放桀。”

On what basis do we say that Yu and Tang were sages? The Analects says: "How lofty were Shun and Yu, who possessed the world and yet were not concerned with it." Being compared in loftiness with Shun, we know that Yu and Tang were sages. The Spring and Autumn Commentary says: "Because of his flourishing virtue, Tang banished Jie."

何以言文王、武王、周公皆聖人？《詩》曰：“文王受命。”非聖不能受命。《易》曰：“湯武革命，順乎天。”湯武與文王比方。《孝經》曰：“則周公其人也。”下言“夫聖人之德，又何以加於孝乎？”

On what basis do we say that King Wen, King Wu and the Duke of Zhou were all sages? The Book of Songs says: "King Wen received the mandate." Without being a sage one cannot receive the mandate. The Book of Changes says: "Tang and Wu changed the mandate, following Heaven." Tang and Wu are compared with King Wen. The Classic of Filial Piety says: "That would be the Duke of Zhou." It goes on: "What could the virtue of a sage add to filial piety?"

何以言皋陶聖人也？以《自篇》曰：“若稽古皋陶”。聖人而能為舜陳道。“朕言惠可底行。”又：“旁施象刑，維明”。

On what basis do we say that Gao Yao was a sage? Because the Counsels of Gao Yao says: "Examining antiquity, Gao Yao." Only a sage could set out the Way for Shun. "My words are kind and can be put into practice." And: "Display widely the symbolic punishments, and it will be clear."

又聖人皆有表異，《傳》曰：“伏羲祿、衡連珠、唯大目、鼻龍伏，作《易》八卦以應樞。黃帝顏，得天匡陽，上法中宿，取象文昌。顓頊戴午，是謂清明，發節移度，蓋象招搖。帝嚳駢齒，上法月參，康度成紀，取理陰陽。堯眉八彩，是謂通明，曆象日月、璇璣玉衡。舜重瞳子，是謂玄景，上應攝提，以象三光。”

Moreover, sages all have distinguishing marks. The Commentary says: "Fuxi had a bright, strung-together brow and large eyes, and his nose was like a crouching dragon; he made the eight trigrams of the Changes to answer the pivot. The Yellow Emperor had a dragon face, gained Heaven's support for yang, took the lunar mansions above as his model, and drew his image from the Wenchang star. Zhuanxu bore a shield on his head, which was called clear brightness; he set the seasons and shifted the measures, drawing his image from the Zhaoyao star. Emperor Ku had joined teeth, took the moon and the Shen constellation above as his model, set the measures and established order, and used them to govern yin and yang. Yao had eyebrows of eight colors, which was called penetrating brightness; he calculated the sun and moon, the jade armillary sphere and its crossbar. Shun had double pupils, which was called dark radiance; above he answered the Shexi star and drew his image from the three lights."

《禮》曰：“禹耳三漏，是謂大通，興利除害，決河疏江。皋陶馬喙，是謂至誠，決獄明白，察於人情。湯臂三肘，是謂柳翼，攘去不義，萬民鹹息。文王四乳，是謂至仁，天下所歸，百姓所親。武王望羊，是謂攝揚，盱目陳兵，天下富昌。周公背僂，是謂強俊，成就周道，輔於幼主。孔子反宇，是謂尼甫，立德澤所興，藏元通流。”聖人所以能獨見前睹，與神通精者，蓋皆天所生也。

The Rites say: "Yu had ears with three holes, which was called great penetration; he promoted benefit and removed harm, and opened the rivers and cleared the streams. Gao Yao had a horse's beak, which was called utmost sincerity; he decided cases clearly and understood human feelings. Tang's arm had three elbows, which was called willow wings; he drove away injustice, and the ten thousand people all found rest. King Wen had four breasts, which was called utmost benevolence; the world turned to him, and the people held him dear. King Wu looked up as if gazing at a ram, which was called gathering and raising; he opened his eyes wide and set out the troops, and the world prospered. The Duke of Zhou had a stooped back, which was called strong and eminent; he completed the way of Zhou and assisted the young ruler. Confucius had a head with a hollow like a roof, which was called Nifu; he established virtue and grace, and hid the origin that flows through everything." The reason sages can foresee and see ahead alone, and communicate with spirits and refine essence, is probably that they were all born of Heaven.

風者何謂也？風之為言萌也，養物成功，所以象八卦。

What is the meaning of wind? Wind means to sprout; it nurtures things to completion, and is used to represent the eight trigrams.

陽立於五，極於九，五九四十五日變，變以為風，陰合陽以生風。距冬至四十五日條風至。條者，王也。四十五日明庶風至。明庶者，迎眾也。四十五日清明風至。清明者，青芒也。四十五日景風至。景大風，陽氣長養。四十五日涼風至。涼，寒也，行陰氣也。四十五日昌盍風至。戒收藏也。四十五日不周風至。不周者，不交也，陰陽未合化也。四十五日廣莫風。廣莫者，大也，同陽氣也。

Yang stands at five and reaches its limit at nine; every five times nine, forty-five days, it changes, and the change becomes wind; yin joins yang and produces wind. Forty-five days after the winter solstice the Tiao wind arrives. Tiao means king. Forty-five days later the Mingshu wind arrives. Mingshu means welcoming the multitude. Forty-five days later the Qingming wind arrives. Qingming means green sprouts. Forty-five days later the Jing wind arrives. Jing means great wind; yang qi grows and nourishes. Forty-five days later the Liang wind arrives. Liang means cold, and it moves yin qi. Forty-five days later the Changhe wind arrives. It warns of storing and gathering in. Forty-five days later the Buzhou wind arrives. Buzhou means not meeting; yin and yang have not yet merged and transformed. Forty-five days later comes the Guangmo wind. Guangmo means vast, and it gathers together the yang qi.

故曰：條風至地暖，明庶風至萬物產，清明風至物形乾，景風至棘造實，涼風至黍禾乾，昌盍風至生薺麥，不周風至蟄蟲匿，廣莫風至則萬物伏。是以王者承順之，條風至則出輕刑、解稽留，明庶風至則修封疆、埋田疇，清明風至出幣帛、使諸侯，景風至則爵有德、封有功，涼風至報地德，化四鄉，昌盍風至則申象刑、飾倉，不周風至則築宮室、修城郭，廣莫風至則斷大辟、行獄刑。

Hence it is said: when the Tiao wind arrives, the earth warms; when the Mingshu wind arrives, the myriad things come forth; when the Qingming wind arrives, the forms of things dry; when the Jing wind arrives, the jujube bears fruit; when the Liang wind arrives, millet and grain dry; when the Changhe wind arrives, shepherd's purse and wheat grow; when the Buzhou wind arrives, hibernating insects hide; when the Guangmo wind arrives, all things lie hidden away. Therefore the true king follows them: when the Tiao wind arrives he lightens punishments and releases those held in detention; when the Mingshu wind arrives he repairs boundaries and tends the fields; when the Qingming wind arrives he brings out coins and silks and sends envoys to the lords; when the Jing wind arrives he gives rank to the virtuous and enfeoffs the meritorious; when the Liang wind arrives he repays the virtue of the earth and teaches the four quarters; when the Changhe wind arrives he proclaims the symbolic punishments and repairs the [a rare character lost in transcription] granaries; when the Buzhou wind arrives he builds palaces and repairs city walls; when the Guangmo wind arrives he decides capital cases and carries out prison sentences.

商、賈何謂也？商之為言，商其遠近、度其有亡、通四方之物，故謂之商也。賈之為言固，固有其用物以待民來，以求其利者也。行曰商，止曰賈。《易》曰：“先王以至日閉關，商旅不行，後不省方。”《論語》曰：“沽之哉，我待賈者也。”即如是，《尚書》曰：“肇牽車牛，遠服賈用”？方言遠行可知也。方言欽厥父母，欲留供養之也。

What do shang (merchant) and gu (trader) mean? Shang means to weigh far and near, measure what is present and absent, and circulate goods from the four quarters, so it is called shang. Gu means to hold fast: one holds on to goods one already has, waits for the people to come, and seeks profit. One who travels is called shang, and one who stays in place is called gu. The Book of Changes says: "On the solstice the former kings closed the passes; merchants and travelers did not move, and the ruler did not tour the four quarters." The Analects says: "Sell it! I am waiting for a buyer." If so, what about the Book of Documents saying "he first took his carts and oxen and traveled far to trade"? Saying "far" shows that he traveled. Saying that he "respected his parents" means that he left something behind to support them.

王者始立，諸侯皆見何？當受法稟正教也。《尚書》：“輯五瑞，覲四嶽。”謂舜始即位，見四方諸侯，合符信。《詩》云：“玄王桓撥，受小國是達，受大國是達。”言湯王天下，大小國諸侯皆來見，湯能通達以禮義也。《周頌》曰：“烈文闢公，錫茲祉福。”言武王伐紂定天下，諸侯來會，聚於京師受法度也。遠近莫不至，受命之君天之所興，四方莫敢違，夷狄鹹率服故也。

Why, when a true king has just been established, do all the lords come to see him? They should receive the law and receive correct instruction. The Book of Documents says: "He gathered the five jade tokens and gave audience to the Four Peaks." This speaks of Shun, who, just after taking the throne, met the lords of the four quarters and matched the tallies. The Book of Songs says: "The Dark King was firm and brave; he received small states and reached them, he received great states and reached them." This says that when Tang became king of the world, lords of large and small states all came to see him, and Tang could reach them through ritual and righteousness. The Hymns of Zhou say: "Brilliant and splendid princes, you are given this blessing." This says that when King Wu attacked Zhou and pacified the world, the lords came to the assembly and gathered at the capital to receive the regulations. Of near and far, none failed to arrive, because the ruler who receives the mandate is raised up by Heaven, the four quarters dare not defy him, and the Yi and Di barbarians all follow.

何謂五瑞，謂、璧、琮、璜、璋也。《禮》曰：“天子尺有二寸。”又曰：“博三寸，剡上寸半，厚半寸。半為璋。方中圓外曰璧。半璧曰璜。圓中牙身玄外曰琮。《禮記王度》曰：“王者，有象君之德，燥不輕，溼不重，薄不澆，廉不傷，疵不掩，是以人君寶之。”天子之純玉尺有二寸。公侯九寸，四玉一石也。伯、子、男俱三玉二石也。

What are the five jade tokens? They are [a rare character lost in transcription], the bi, the cong, the huang and the zhang. The Rites say: "The Son of Heaven's [a rare character lost in transcription] is one foot two inches." It also says: "Three inches wide, cut away an inch and a half at the top, half an inch thick. Half of a [a rare character lost in transcription] is a zhang. One that is square within and round outside is a bi. Half a bi is a huang. One that is round within, with teeth, and dark outside is a cong." The Royal Regulations in the Record of Rites says: "Jade has qualities that resemble a ruler's virtue: when dry it is not light, when moist it is not heavy, thin yet not flimsy, with an edge yet not hurting people, and flaws that are not hidden; therefore rulers treasure it." The Son of Heaven's is pure jade, one foot two inches. Dukes and marquises have nine inches, four parts jade and one part stone. Earls, viscounts and barons all have three parts jade and two parts stone.

五玉者各何施？蓋以為璜以徵召，璧以聘問，璋以發兵，以信質，琮以起土功之事也。

What is each of the five jades used for? Probably the huang is used for summoning, the bi for formal visits, the zhang for sending out troops, the [a rare character lost in transcription] as a token of good faith, and the cong for starting earthwork projects.

以為信者何？者兌上，象物皆生，見於上也。信莫著於作見，故以為信，而見萬物之始，莫不自潔。之為言潔也，上兌陽也，下方陰也。陽尊，故其禮順備也。在位東方，陽見義於上也。

Why is the [a rare character lost in transcription] used as a token of good faith? The [a rare character lost in transcription] has a pointed top, resembling how all things grow and show themselves at the top. Nothing in good faith is more evident than showing itself, so the [a rare character lost in transcription] is used as the token of good faith, and in seeing the beginning of the myriad things, none fail to purify themselves. The meaning of [a rare character lost in transcription] is purity; the pointed top is yang, the square bottom is yin. Yang is honored, so the ritual is smooth and complete. Its position is in the east, where the righteousness of yang shows itself above.

璧以聘問何？璧者，方中圓外，象地，地道安寧而出財物，故以璧聘問也。方中，陰德方也。圓外，陰繫於陽也。陰德盛於內，故見象於內，位在中央。璧之為言積也，中央，故有天地之象，所以據用也。內方象地，外圓象天也。

Why is the bi used for formal visits? The bi is square within and round outside, resembling the earth; the way of the earth is peace, and it produces wealth, so the bi is used for formal visits. Square within means the virtue of yin is upright. Round outside means yin is tied to yang. The virtue of yin is abundant within, so its form appears within, and its position is in the center. Bi means accumulation; the center holds the images of Heaven and earth, which are held and used. The square within resembles the earth, and the round outside resembles Heaven.

璜所以徵召何？璜者，半璧，位在北方，北陰極而陽始起，故象半陰。陽氣始施，徵召萬物，故以徵召也。不象陰何？陽始物微，未可見。璜者，橫也，質尊之命也。陽氣橫於黃泉，故曰璜。璜之為言光也，陽光所及，莫不動也。象君之威命所加，莫敢不從，陽之所施，無不節也。

Why is the huang used for summoning? The huang is half a bi, and its position is in the north; in the north yin reaches its limit and yang begins to rise, so it resembles half of yin. Yang qi begins to act and summons the myriad things, so it is used for summoning. Why does it not resemble yin? When yang begins, things are still faint and cannot be seen. Huang means horizontal, the command of honored substance. Yang qi lies horizontal in the Yellow Springs, so it is called huang. Huang means light; wherever the light of yang reaches, nothing fails to move. It resembles how the ruler's majestic command, once applied, is obeyed by all without exception, and everything yang carries out is regulated.

璋以發兵何？璋半，位在南方，南方陽極而陰始起，兵亦陰也，故以發兵也。不象其陰何？陰始起物尚凝，未可象也。璋之為言明也，賞罰之道，使臣之禮，當章明也。南方之時，萬物莫不章，故謂之璋。

Why is the zhang used for sending out troops? The zhang is half of a [a rare character lost in transcription], and its position is in the south; in the south yang reaches its limit and yin begins to rise, and the army too is yin, so it is used for sending out troops. Why does it not resemble yin? When yin first rises, things are still congealed and cannot be given form. Zhang means bright; the way of reward and punishment and the ritual of dispatching ministers should be made clear. In the southern season, all things are made manifest, so it is called zhang.

琮以起土功發聚眾何？琮之為言聖也，象萬物之宗聚聖也，功之所成，故以起土功發眾也。位西方，西方陽收功於內，陰出城於外，內圓象陽，外直為陰，外牙而內湊，象聚會也，故謂之琮。後夫人之財也。

Why is the cong used to start earthworks and rouse a gathering of people? Cong means sage: it symbolizes the myriad things gathering around the sage, and the work accomplished is therefore used to start earthworks and rouse the multitude. Its position is in the west. In the west, yang gathers in its achievement within while yin completes the walls without. The inside is round like yang and the outside is straight like yin; it has teeth on the outside and fits together inside, symbolizing assembly, so it is called cong. It is the wealth of the queen consort.

五玉所施非一，不可勝條，略舉大者也。

The uses of the five jades are not limited to one kind and cannot all be listed one by one; only the main ones are mentioned in brief.

合符信者，謂天子執瑁以朝諸侯，諸侯執圭以覲天子。瑁之為言冒也，上有所覆，下有所冒。故《覲禮》曰：“侯氏執圭升堂。”《尚書大傳》：“天子執瑁以朝諸侯。”又曰：“諸侯執所受圭與璧朝於天子，無過者復得其以歸其拜，有過者留其圭，能正行者復還其。三年不復，少絀以爵。圭所以還何？以為琮信瑞也。璧所以留者，以財幣盡輒更造。何以言之？《禮》曰：“圭造尺八寸。”有造圭，門得造璧也。公圭九寸，四玉一石。何以知不以玉為四，器石持為也？以《尚書》合言五玉也。

Matching the tallies of trust means that the Son of Heaven holds the mao when receiving the lords at court, and the lords hold the gui when presenting themselves to the Son of Heaven. Mao means to cover: it covers what is above and is covered over what is below. So the Rites of Audience says: "The marquis holds the gui and ascends the hall." The Great Commentary on the Book of Documents says: "The Son of Heaven holds the mao when receiving the lords at court." It also says: "The lords hold the gui and the bi they were given when they court the Son of Heaven; those without fault receive [character lost in transcription] again and return to give thanks, while those with faults have their gui kept back, and those who can correct their conduct have the [character lost in transcription] returned. If after three years the [character lost in transcription] is not returned, their rank is gradually reduced. Why is the gui returned? It is taken that the cong is the token of trust. Why is the bi kept? Because when wealth and goods are used up they are made again. On what basis is this said? The Rites says: 'The gui is made one foot eight inches.' There is the making of the gui, and the door can make the bi. The duke's gui is nine inches; four are jade and one is stone. How do we know the fourth is not made of jade, with the stone vessel made separately? Because the Book of Documents speaks of the five jades together."

臣見君所以有贄何？贄者，質也，質己之誠，致己之悃幅也。王者緣臣子心以為之制，差其尊卑，以副其意也。公、侯以玉為贄者，玉取其燥不輕，溼不重，公之德全，輕以羔者，取其群不黨。卿職在盡忠率下，不阿黨也。大夫以雁為贄者，取其飛成行，列。大夫職在以奉命之適四方，動作當能自正以事君也。士以雉為贄者，取其不可誘之以食，懾之以威，必死不可生畜。士行威守節死義，不當移轉也。《曲禮》曰：“卿羔、大夫以雁、士以雉為贄，庶人之贄匹，童子委贄而退。野外軍中無贄，以纓、拾、矢可也。”言必有贄也。匹謂鶩也。

Why does a minister have a gift of introduction when he sees his ruler? A gift is substance: it makes one's sincerity substantial and expresses one's earnest heart. The king, following the ministers' hearts, set up the rules for them, distinguishing the honored from the humble to match their intentions. Dukes and marquis use jade as the gift, choosing jade because it is not light when dry nor heavy when wet, matching the completeness of a duke's virtue. Lesser officials use a lamb, taken because it keeps to the flock without forming cliques. A minister's duty is to give full loyalty and lead his subordinates, without partisanship. Grandees use a wild goose as the gift, taken because it flies in formation. A grandee's duty is to go to the four quarters on command, and his conduct should be able to correct himself in serving the ruler. Knights use a pheasant as the gift, taken because it cannot be lured with food or subdued by threat, and will die rather than be kept alive. A knight's conduct is to be stern and keep his integrity, dying for righteousness, and he should not be moved. The Record of Rites, Quli, says: "Ministers use a lamb, grandees a goose, and knights a pheasant as the gift; the gift of commoners is a duck, and a boy sets down his gift and withdraws. In the wilds and in the army there is no gift; a cap tassel, an archer's thumb-guard or an arrow will do." This means there must always be a gift. What is called pi is a duck.

卿、大夫贄，古以鹿今以羔、雁何？以為古者質，取其內，謂得美草鳴相呼；今文取其外，謂羔跪乳、雁有行列也。《禮?相見經》曰：“上大夫相見，以羔左顧右贄執。明古以鹿，今以羔也。卿、大夫贄變，君與士贄不變何？人君至尊，極美之物以為贄；士賤伏節死義，一介之道也，故不變。私相見亦有贄何？所以相尊敬，長和睦也。朋友之際，五常之道，有通財之義，振窮救急之意，中心好之，欲飲食之，故財幣者所以副至意也。《禮?士相見經》曰：“上大夫相見以雁。士冬以雉，夏以脯也。”

The gift of ministers and grandees used to be a deer fawn [character lost in transcription]; now it is a lamb or a goose. Why? It is held that the ancients were simple and took the inner quality: finding fine grass, they call to one another. Now there is refinement, and the outer quality is taken: a lamb kneels to suckle, and geese keep their ranks. The Rites, Classic of Mutual Audience, says: "When senior grandees meet, they use a lamb, glancing left and right, holding the gift [character lost in transcription]." This shows that in antiquity a fawn was used and now a lamb. The gift of ministers and grandees has changed, but that of rulers and knights has not. Why? The ruler is the most honored and uses the finest thing as his gift; a knight is lowly and holds to his integrity, dying for righteousness, which is the way of a single-minded man, so it does not change. Why is there a gift even when meeting privately? To respect one another and nurture harmony. Between friends are the Way of the five constants: there is the duty of sharing wealth and the intention of relieving want and rescuing in emergencies; the heart is fond, and one wishes to give food and drink, so goods and money are used to match that sincere intention. The Rites, Classic of Mutual Audience of Knights, says: "When senior grandees meet they use geese. Knights use a pheasant in winter and dried meat in summer."

婦人之制以棗栗暇修者，婦人無專制之義，御眾之任，交接辭讓之禮，職在供養饋食之間，其義一也。故後夫人以棗栗暇修者，凡內修陰也。又取其朝早起，栗戰忄栗自正也。暇修者，脯也。故《春秋傳》曰：“宗婦覿用幣，非禮也。然則棗栗云乎？暇修云乎？”

For women the rule is to use jujubes, chestnuts and duanxiu (spiced dried meat), because women have no duty to act on their own authority, no charge of commanding the multitude, and no rite of courtesies and declining at meetings; their duty lies in providing for and serving meals, and the principle is the same. So the queen and consorts use jujubes, chestnuts and duanxiu; whatever is prepared within is yin. It also takes the sense of rising early in the morning, and the chestnut suggests trembling and setting oneself upright. Duanxiu is dried meat. So the Spring and Autumn Commentary says: "The senior wife of the clan presented herself with silk, which is not proper. Then what of jujubes and chestnuts? What of duanxiu?"

子見父無贄何？至親也，見無時，故無贄。臣之事君以義合也，得親供養，故質己之誠，副已之意，故有贄也。

Why does a son have no gift when he sees his father? He is the closest kin and they meet at no fixed time, so there is no gift. A minister serves his ruler through bonds of righteousness and can attend on him in person, so he makes his sincerity substantial and matches his intention, and therefore has a gift.

王者受命必改朔何？明易姓，示不相襲也。明受之於天，不受之於人，所以變易民心，革其耳目，以助化也。故《喪服大傳》曰：“王始起，改正朔、易服色、殊徽號、異器械、別衣服也。”是以禹舜雖繼太平，猶宜改以應天。王者改作樂，必得天應而後作何？重改制也。《春秋瑞應傳》曰：“敬受瑞應而王，改正朔，易服色。”《易》曰：“湯武革命，順乎天而應乎民”也。

Why must a king who receives the mandate change the calendar and first day of the year? To make plain that the surname has changed and show that he does not follow his predecessors. It makes plain that he received it from Heaven, not from men, so as to change the people's minds, renew their ears and eyes, and assist the work of teaching. So the Great Commentary on Mourning Dress says: "When a king has just arisen, he changes the calendar, alters the colors, distinguishes the emblems, differentiates the implements, and sets apart the clothing." Hence even Yu and Shun, though inheriting an age of great peace, still had to make changes to answer Heaven. When a king newly creates music, he must first receive a response from Heaven before creating it. Why? He values the change of institutions. The Spring and Autumn Auspicious Responses Commentary says: "Respectfully receiving the auspicious response, he called himself king, changed the calendar, and altered the colors." The Book of Changes says: "Tang and Wu changed the mandate, following Heaven and answering the people."

文家先改正、質家先改正，質家先伐何？改正者文，伐者質。文家先其文，質者先其質。《論語》曰：“予小子履，敢用玄牡，敢昭告於皇王后帝。”此湯伐桀告天以夏之牲也。《詩》云：“命此文王，於周於京。”此言文王改號為周，易邑為京也。又曰：“清酒既載，も牡既備。”言文王之牲周も。周尚赤也。

Why do the refined houses first change the calendar, while the plain houses first change the calendar and the plain ones first attack? Changing the calendar is refinement; attacking is plainness. The refined house leads with its refinement, and the plain one leads with its plainness. The Analects says: "I, the little child Lu, dare to use a black bull and dare to announce to the august sovereign above." This is Tang, when attacking Jie, reporting to Heaven with the sacrificial victim of the Xia. The Book of Songs says: "He charged this King Wen, in Zhou, in the capital." This means that King Wen changed the name to Zhou and the city to Jing. It also says: "The clear wine is already poured, the red bull is ready." This means King Wen's victim was the red bull of Zhou. Zhou honored red.

正朔有三何？本天有三統，謂三微之月也。明王者當奉順而成之，故受命各統一正也，敬始重本也。朔者，蘇也，革也，言萬物革更於是，故統焉。《禮三正記》曰：“正朔三而改，文質再而復也。”

Why are there three kinds of calendar beginnings? Originally Heaven has three lines of rule, which are the three months of subtle beginnings. This shows that a king should follow and complete them, so on receiving the mandate each unifies under one calendar, respecting the beginning and valuing the root. Shuo (the first day) means revival, and also means change: it means that at this time the myriad things change and renew, so the line of rule is based on it. The Record of the Three Calendars says: "The calendar beginning is changed three times; refinement and plainness each recur after two."