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上古穴處衣毛，未有制度，後代以麻易之。先知為上以制其衣，後知為下復制其裳，衣裳始備。 |
| | In ancient times, people lived in caves and wore animal fur; there were no established systems yet. Later generations replaced it with hemp cloth. Initially, sages created clothing for the upper body to cover and regulate it; later, they made skirts or lower garments for the lower part, thus completing the set of upper and lower clothes.
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黃帝、堯、舜垂衣裳，蓋取諸乾坤，故衣玄而裳黃。旁觀翬翟草木之華，乃染五色，始為文章以表貴賤，而天下理。虞書曰：「予欲觀古人之象，日、月、星辰、山、龍、華蟲作繢，宗彝、藻、火、粉米、黼、黻絺繡。」備十二章。 |
| | Huangdi, Yao, and Shun wore robes with skirts; this was presumably derived from the principles of Qian and Kun. Therefore, their upper garments were black (xuan) and their lower garments yellow. Observing the brilliant colors of pheasants, mandarin ducks, and flowers of grasses and trees from the side, people began to dye fabrics in five colors. They first created patterns and designs to distinguish between nobility and commoners, thus bringing order to the world. The Shangshu of the Yu period says: "I wish to observe the images from ancient times; patterns of the sun, moon, stars, mountains, dragons, and huachong were made in bright colors (kui), while zongyi, algae, fire, rice powder, fu, and fu were embroidered on fine silk." Twelve patterns were included.
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夏殷之代，相襲無變。 |
| | During the Xia and Yin dynasties, these practices were passed down without change.
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周官司服掌王之吉凶衣服。大裘以祀天，袞冕服享先王，鷩冕服享先公，毳冕服祀四望山川，絺冕服祭社稷五祀，玄冕服祭群小祀。凡兵事韋弁服，擡朝則皮弁服，凡甸，冠弁服。司裘仲秋獻良裘，季秋獻功裘。 |
| | In the Zhou dynasty, the official in charge of ceremonial attire was responsible for managing the king's clothing for auspicious and inauspicious occasions. A large fur robe was worn to worship heaven; The gǔnmiǎn ceremonial robe and cap were worn when offering sacrifices to ancestors; The bimian ceremonial robe and cap were used for sacrifices to ancestors of the public; The cuimian ceremonial robe and cap was worn to worship the Four Directions, mountains, and rivers; The chimi ceremonial robe and cap were worn to sacrifice to the gods of soil, grain, and the Five Offerings; The xuanmiān ceremonial robe and cap were used to worship minor deities. For military affairs, the weiban ceremonial cap and attire were worn; For morning court sessions, the piban ceremonial cap and attire was worn; For any hunting expeditions, hats and caps with appropriate attire were worn. The Sikou official presented fine furs in mid-autumn; In late autumn, tribute of hunting furs was presented.
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公之服，自袞冕而下如王之服；侯伯之服，自鷩冕而下如公之服；子男之服，自毳冕而下如侯伯之服；孤之服，自絺冕而下如子男之服；卿大夫之服，自玄冕而下如孤之服；士之服，自皮弁而下如大夫之服。其齋服有玄端素端。 |
| | The attire of the dukes, from the gǔnmiăn down, was similar to that of the king; the attire of marquises and viscounts, from bimian down, followed the style of the dukes' clothing; the attire of lesser lords (zi nan), from cuimian downward, was like that of marquises and viscounts; the attire of the gu officials, from chimián down, followed that of lesser lords (zi nan); the attire of qing and daifu officials, from xuanmiăn downward, was similar to the gu's clothing; the attire of scholars (shi), from piban down, followed that of daifu officials. Their ceremonial robes for purification included xuan duan and su duan.
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秦制，水德，服尚袀玄。 |
| | The Qin dynasty, following the water element, favored black clothing.
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後漢光武踐祚，始修郊祀。天子冕服，從歐陽氏說。三公、九卿、特進侯、朝侯、侍祠侯，從夏侯氏說。祀天地明堂，皆冠旒冕，衣裳皆玄上纁下，一服而已。明帝永平中，議乘輿備文，日月十二章，刺繡文。三公、諸侯用山龍九章，九卿以下用華蟲七章，皆備五采，大佩，赤舄絇履，以承大祭。百官執事者，冠長冠，皆祗服。五嶽、四瀆、山川、宗廟、社稷諸沾秩祠，皆袀玄服，絳緣領袖為中衣，絳蔥陉，示其赤心奉神也。其五郊迎氣，衣幘蔥陉各如方色云。百官不執事者，各服長冠袀玄以從。大射禮於辟雍，公卿諸侯大夫行禮者，冠委貌，衣玄端素裳。執事者冠布弁，衣緇麻衣，皁領袖，下素裳。若冠通天冠，服衣深衣制，有袍，隨五時色。 |
| | After the Later Han Emperor Guangwu ascended the throne, he began to restore sacrifices at the imperial altar. The Son of Heaven's miăn and ceremonial attire followed the interpretation of Ouyang Shi. The Three Dukes, Nine Ministers, Tejin Hou, Chao Hou, and Shici Hou followed the interpretation of Xiahou Shi. For sacrifices to Heaven and Earth at the Mingtang, all wore caps with pendants (liu miăn), their robes were black above and xun below; it was only one type of attire. During the Yongping period of Emperor Mingdi, discussions were held about preparing ceremonial robes for the emperor with twelve patterns representing the sun and moon, embroidered in intricate designs. The Three Dukes and feudal lords used the nine-patterned shanlong design; the Nine Ministers and those below them wore seven-patterned huachong designs. All were made with five colors, large pendants, red shoes (chi xi), and embroidered socks (qu lü), to accompany major sacrificial ceremonies. All officials in charge of duties wore the long guan hats, and all dressed in formal ceremonial attire. For sacrifices to the Five Mountains, Four Great Rivers, mountains and rivers, ancestral temples, soil and grain deities, and other important shrines, all officials wore black robes with crimson-trimmed collars and sleeves as undergarments, red cōng xing sashes, symbolizing their loyal hearts in serving the gods. For the five suburban ceremonies to welcome the seasonal qi (energy), officials wore hats and cōng xing sashes in colors corresponding to each direction. Officials not involved in specific duties wore long guan caps, black robes, and followed accordingly. For the grand archery ceremony at Biyong, when dukes, ministers, and officials performed the rites, they wore Weimao hats with black xuan duan upper garments and plain white lower robes. Those in charge of duties wore cloth bianti, black hemp upper garments with dark blue collars and cuffs, and plain lower robes. If they wore the Tongtian guan (through-the-heavens hat), their attire followed the deep robe style, with a paofu coat in colors corresponding to the five seasonal periods.
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魏氏多因漢法，其所損益之制，無聞。 |
| | The Wei dynasty largely followed Han dynasty laws; there is little record of any modifications or additions they made.
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晉因不改。大祭祀，衣皁上絳下，前三幅，後四幅，衣畫而裳繡，日月星辰凡十二章。素帶廣四寸，朱裏，以朱緣裨飾其側。中衣以絳緣領袖。赤皮為韍，絳蔥陉，赤舄。未加元服則皁紗袍，絳緣中衣，絳蔥陉，黑舄。又朝服，通天冠，絳紗袍，皁緣中衣。拜陵則黑介幘，單衣。雜服有青赤黃白黑五色紗袍。其武弁，素服單衣。公卿助祭郊廟，王公山龍以下九章，卿華蟲以下七章。其緇布冠，衣黑而裳素，中衣以皁緣領袖。蔥褶之制，未詳所起，近代車駕親戎、中外戒嚴服之。無定色，冠黑帽，綴黑標，標以繒為之，長四寸，廣一寸，腰有絡帶以代鞶革。中官紫標，外官絳標。又有纂嚴戎服而不綴標，行留文武悉同。 |
| | The Jin dynasty followed this without change. For major sacrificial ceremonies, the emperor wore black upper garments and crimson lower robes. The front had three panels and the back four. Patterns were painted on the upper garment while embroidered on the lower one; altogether there were twelve patterns including the sun, moon, and stars. The plain sash was four cun wide, red on the inside, with crimson trim along its sides for decoration. The undergarment had crimson-trimmed collars and sleeve openings. A red leather fú (a ceremonial sash) was worn, along with a crimson cōng xing belt and red shoes. Those who had not yet undergone the coming-of-age ceremony wore black gauze paofu robes, with crimson-trimmed undergarments, crimson cōng xing belts, and black shoes. For court audiences, the Tongtian guan was worn with a red gauze paofu robe and dark blue-trimmed undergarment. When paying homage at ancestral tombs, they wore black jie zhi hats with single-layer robes. For informal wear, there were five-colored gauze paofu coats in blue, red, yellow, white, and black. Their military hats (bian) were worn with plain single-layer robes. When assisting in sacrifices at the suburban altars and ancestral temples, dukes and ministers wore nine-patterned designs from shanlong downward; qing officials wore seven-patterned designs starting with huachong. They wore black cloth hats, their upper garments were black and lower ones plain; the undergarments had dark blue-trimmed collars. The system of cong zhe is not clearly known in its origin, but in recent times it was worn by the emperor when personally leading troops and during periods of heightened alert within and outside the capital. There was no fixed color; they wore black hats, with attached black badges made of silk, four cun long and one cun wide. A lacquered belt replaced the traditional pankuo (a type of sash). Eunuchs wore purple badges while officials outside the palace wore crimson ones. There was also a version of the military uniform for formal occasions without attached badges, and both civil and military officials on duty or in attendance followed this style.
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宋因之，制平天冕服，不易舊法。更名韍曰蔽膝。其未加元服、釋奠先聖、視朝、拜陵等服，及雜色紗裙、武冠素服，並沿舊不改。王公助祭郊廟，章服降殺亦如之。其冠委貌者，衣黑而裳素，中衣以皁緣領袖。玄冠、韋弁、絳韋戎衣，復依漢法。蔥褶因晉不易，腰有絡帶以代鞶革。中官紫標，外官絳標。又有纂嚴戎服，而不綴標，行留文武悉同。其畋獵巡幸，則唯從官戎服，帶鞶革。文帝元嘉中，巡幸、蒐狩、救廟水火皆如之。 |
| | The Song dynasty followed this tradition, establishing the Pingtian mianfu (a type of ceremonial robe and headdress), without altering previous regulations. They renamed fú as bixi. The dress codes for those who had not undergone the coming-of-age rite, for performing ancestral sacrifices to former sages, for attending court audiences, and for visiting tombs, as well as the various colored gauze skirts and plain military hats with simple robes, were all continued without change. When dukes and princes assisted in sacrifices at the suburban temples, their rank-appropriate ceremonial attire was also reduced accordingly as prescribed. Those who wore the Weimao hat had black upper garments and plain lower ones, with undergarments having dark blue-trimmed collars and sleeves. The xuan guan (black hat), wei bian (leather headdress), and jiang wei rong yi (crimson leather military robe) were once again based on Han dynasty regulations. The cong zhe was retained from the Jin dynasty without change, with a lacquered belt replacing the pankuo sash at the waist. Eunuchs wore purple badges and officials outside the palace wore crimson badges. There was also a formal military uniform without attached badges, which both civil and military officials present or absent followed uniformly. When the emperor went on hunting expeditions or imperial tours, only his attendants wore military uniforms and carried pankuo belts. During the Yuanjia period of Emperor Wen, when he went on imperial tours, hunting expeditions, or to rescue the ancestral temple from fire or flood, all followed this practice.
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明帝泰始四年，詔曰：「車服之飾，象數是遵。故盛皇留範，列聖垂制。朕近改定，今修成六服，沿時變禮，所施之事，各有條敘，便可載之典章。朕以大冕純玉繅，玄衣黃裳，祀天宗明堂。又以法冕，玄衣絳裳，祀太廟，元正大會朝諸侯。又以飾冕，紫衣紅裳，小會宴饗，送諸侯，臨軒會王公。又以繡冕，朱衣裳，征伐、講武、校獵。又以紘冕，青衣裳，耕稼、饗國子。又以通天冠，朱紗袍，為聽政之服。」 |
| | In the fourth year of Taishi reign under Emperor Mingdi, an edict was issued: "The adornments for carriages and clothing must follow prescribed symbols and numbers. Therefore, illustrious emperors have left precedents, and successive sovereigns have established regulations. Recently I have revised and finalized them, now completing the six types of ceremonial attire. These modifications follow changes in time and ritual; each application has been clearly outlined and may now be recorded in official regulations. I wear the da mian headdress with entirely jade-threaded ornaments, a black upper garment and yellow lower one, to perform sacrifices at the Mingtang for Heaven and ancestral rites. I also wear the fa mian headdress, with a black upper garment and crimson lower one, to sacrifice at the Taitemiao (Imperial Ancestral Temple), as well as for major court audiences on New Year's Day when feudal lords are summoned. I also wear the shi mian headdress, with purple upper garment and red lower one, for minor court gatherings and banquets, to see off feudal lords, or when receiving dukes and princes at the xuan hall. I also wear the xiu mian headdress with red upper and lower garments for military campaigns, martial exercises, or hunting expeditions. I also wear the hong mian headdress with blue upper and lower garments when plowing fields as a symbolic act of agriculture or hosting banquets for students at the National University. I also wear the Tongtian guan with red gauze paofu as my official attire when presiding over court affairs."
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泰始六年正月，有司奏：「被敕皇太子正冬朝賀，合著袞冕九章不？」儀曹郎丘仲起議：「按周禮，公自袞冕以下。鄭注：『袞冕以至卿大夫之玄冕，皆其朝聘天子之服也。』伏尋古之上公，尚得服之，皇太子以倅副之尊，率土瞻仰，愚謂宜式遵盛典，服袞九章以朝賀。」詔可。 |
| | In the first month of the sixth year of Taishi, officials submitted a report: "Your Majesty has issued an order—should the Crown Prince wear the gǔn miǎn with nine patterns for his winter New Year's audience?" Yicao Lang Qiu Zhongqi argued: "According to the Rites of Zhou, dukes wear gǔn miǎn and below. Zheng Xuan's commentary states: 'The gǔn miān down to the xuan miān worn by qing officials and great officers are all their ceremonial attire for audiences with or envoys to the Son of Heaven.' I humbly consider that in ancient times, the highest-ranking officials were still permitted to wear it. As the Crown Prince holds a position second only to the Son of Heaven and is looked up to by all under heaven, I believe he should follow this grand precedent and wear the gǔn miān with nine patterns for the New Year's audience." The emperor approved.
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齊因制平天冠服，不易舊法，郊廟臨朝所服也。舊袞服用織成，建武中，明帝以織太重，乃采畫為之，加金飾銀薄，時亦謂為天衣。通天冠服，絳紗袍，皁緣中衣，乘輿臨朝所服，臣下皆同。拜陵則黑介幘，服無定色。舉哀臨喪，白帢單衣，亦謂之素服。王公助祭，平冕服，山龍以下九章，卿七章，皆畫皁絳繒為之。蔥褶相因不改。 |
| | The Qi dynasty followed the system of the Pingtian guanfu, without altering previous regulations; this was the attire worn for sacrifices at the suburban temples and during court audiences. Originally, the gǔn fu was made of woven fabric. During the Jianwu period, Emperor Mingdi found the weaving too heavy and instead had it painted onto cloth, adding gold decorations and silver foil; at that time, this attire was also called tianyi (heavenly robe). The Tongtian guanfu consisted of a red gauze paofū robe and dark blue-trimmed inner garment. This was the attire worn by the emperor during court audiences, and officials below him also wore it in the same style. When paying homage at tombs, a black jie zhi was worn; there was no fixed color for the attire. During mourning ceremonies or attending funerals, white qia single-layer robes were worn, also known as sufu (plain mourning clothes). When assisting in sacrifices, dukes and princes wore the ping miānfu with nine patterns from shanlong downward, while qing officials had seven patterns; all were painted on dark blue or crimson silk. The cong zhe style was continued without change.
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梁因制平天冠服，衣畫而裳繡，十二章。素帶朱裏，以朱緣裨飾其側。更名赤皮韍為饥。餘同舊法。又有通天冠服，絳紗袍，皁緣中衣，黑舄，是為朝服，元正賀畢，還儲更衣，出所服也。其釋奠先聖，則皁紗袍，絳緣中衣，絳蔥陉，黑舄。拜陵則箋布單衣。又有白帢單衣，以代古之疑縗。 |
| | The Liang dynasty followed the Pingtian guan system, with painted upper garments and embroidered lower ones bearing twelve patterns. Plain belts had red linings, with red-trimmed pí (ornamental borders) on the sides for decoration. The red leather fú was renamed ji. The rest followed previous regulations. There was also the Tongtian guanfu consisting of a red gauze robe, dark blue-trimmed underclothes, and black shoes; this was considered court attire. After completing New Year's Day greetings, when returning to the palace quarters for a change of clothes, they would wear these garments. When performing ancestral sacrifices to former sage kings, a dark blue gauze robe was worn with crimson-trimmed underclothing, a crimson cong xing belt, and black shoes. When paying homage at the tombs, plain cloth single-layer robes were worn. There was also white qia single-layer clothing to replace the ancient yi sui (ceremonial mourning attire).
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天監三年，何佟之議：「公卿以下祭服，裏有中衣，即今中單也。後漢從夏侯氏說，祭服絳緣領袖為中衣，絳蔥陉，示其赤心奉神也。今中衣絳緣，足有所明，無俟於蔥。既非聖法，謂不可施。」遂依議除之。 |
| | In the third year of Tianjian, He Tongzhi argued: "The ceremonial robes for dukes and ministers and below include an undergarment; this is what we now call zhongdan. The Eastern Han followed the interpretation of Xiahou Shi, who stated that for sacrificial attire, crimson-trimmed collars and cuffs formed the zhongyi (undergarment), with a crimson cong xing belt—symbolizing their loyal red hearts in serving the deities. Now that the zhongyi has crimson trims, this is sufficient to signify loyalty; there is no need for a cong xing belt. Since it is not in accordance with sacred rites, I say it should not be used." The suggestion was accepted and the practice abolished.
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七年，周捨議：「按禮：『有虞氏皇而祭，深衣而養老。』鄭玄云，皇是畫鳳皇羽也。又按禮『如袞冕』，則袞是衣。有虞氏言皇，皇亦是衣，非冕。今袞服宜畫鳳皇，以示差降。」又王僧崇云：「尋冕服無鳳，應改為翟。又裳有圓花，於禮無礙，是畫飾加葩蘤耳。藻米黼黻，並乖古制，今請改正，并去圓花。」帝曰：「古文日月星辰，此以一辰攝三物也。山龍華蟲，又以一山攝三物也。藻火粉米，又以一藻攝三物也。是為九章。今袞服畫龍，則宜畫鳳。孔安國云『華者，花也』，則為花非疑。若一向畫翟，差降之文，復將安寄？」帝又曰：「禮：『王祀昊天，服大裘而冕。』大裘不存，其於質敬，恐未有盡。」五經博士陸瑋等並云：「王祀昊天服大裘，明諸臣禮不得同。自魏以來，皆用袞服。今請依古，更制大裘。」詔可。瑋等又按：「鄭玄注司服云，『大裘，羔裘也』，既無所出，未為可據。按六冕之服，皆玄上纁下。今宜以繒為之，其制式如裘，其裳以纁，皆無文繡。」詔可。又制黑幘單衣，宴會服之。 |
| | In the seventh year, Zhou She argued: "According to ritual texts: 'The Youyu ruler wore yellow robes for sacrifices and deep-seated garments (shenyi) when honoring elders.' Zheng Xuan said that "huang" refers to robes decorated with phoenix feathers. Also, according to the rites, 'like gǔn miăn,' which indicates that gǔn is a type of robe. The Youyu ruler referred to "huang," and huang also refers to clothing, not a headdress (miăn). Therefore, the gǔnfu should be embroidered with phoenixes to indicate its rank and distinction." Wang Sengchong also said: "Upon examining the miănfu, there are no phoenixes; they should be changed to zhi (a type of bird pattern)." Also, the lower garments have round floral patterns, which do not violate ritual; they are merely painted decorations with added blossoms. Patterns such as zao, mi, fu, and fu all deviate from ancient regulations; I now request that they be corrected and the round floral designs removed." The emperor said: "In ancient texts, the sun, moon, and stars are combined into one symbol; this represents three elements with a single image. Shanlong huachong also combines one mountain to represent three elements. Zao, huo, fen, and mi are another case where a single zao pattern represents three elements. This is the system of nine patterns (jiu zhang). Now that the gǔnfu features a dragon, it should also feature a phoenix. Kong Anguo said, "Hua means flower," so there is no doubt that this refers to floral patterns. "If we only paint zhi (a bird pattern), where will the distinctions in rank and hierarchy be expressed?" The emperor also said: "According to ritual: 'When the king sacrifices to Haotian (the Supreme Deity), he wears the da qiu robe and miăn.'" Since the da qiu is no longer in existence, I fear that this may not fully express sincerity and reverence. Luwěi, a Wujing bo shi (doctor of the Five Classics), and others all said: "When the king sacrifices to Haotien in the da qiu, it clearly indicates that officials may not follow the same rites. Since the Wei dynasty, the gǔnfu has always been used instead. We now request to follow ancient practice and create a new da qiu robe." The emperor approved. Luwěi and others further examined: "Zheng Xuan, in his commentary on Sifu (Offices of Attire), said 'the da qiu is a gao qiu (a robe made from young goat fur),' but since there are no records of its origin, this cannot be taken as definitive evidence. According to the six miăn systems, all consist of black upper garments and xun (reddish-yellow) lower ones. Now it is appropriate to make them from silk, with the style resembling a robe; the lower garment should be xun in color and without embroidered patterns." The emperor approved. They also created black zhi single-layer robes, worn for banquets and feasts.
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九年，司馬筠等議云：「按玉藻：『諸侯玄冕以祭，裨冕以朝。』雜記又云：『大夫冕而祭於公，弁於祭而己。』今之尚書，上異公侯，下非卿士，止有朝衣，本無冕服。既從齋祭，不容同於在朝，宜依太常及博士諸齋官例，著皁衣，絳耻，中單，竹葉冠。」 |
| | In the ninth year, Sima Jun and others argued: "According to Yu Zao: 'Dukes wear xuan miăn for sacrifices and bi miăn for court audiences.'" The Za Ji also states: "Ministers wear miăn when sacrificing at the public temple, and bian (a type of headdress) for their own sacrifices." Nowadays, the Shangshu holds a rank higher than dukes and marquises but lower than qing officials; they only wear court robes and originally had no miănfu. Since they are participating in sacrificial rites, they cannot be the same as those attending court. They should follow the example of Taichang and bo shi officials on fasting duty by wearing dark blue robes, crimson chì (a type of belt), zhongdan undergarments, and zhu yè guan (bamboo-leaf hats)."
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陳因之。永定元年，武帝即位，徐陵白：「乘輿御服，皆採梁制。」帝曰：「今天下初定，務從節儉。應用繡、織成者，並可采畫。」至文帝天嘉初，悉改易之。其皇太子絳紗袍，皁緣白紗中衣，白帶，大小會、祠廟，朔望、五日還朝，皆朝服，常還上宮則朱服。若釋奠，玄朝服，絳緣中單，絳蔥陉，玄舄。侍祀，袞衣九章，白紗絳緣中單，絳繒饥，赤舄，絳陉。皇太子舊有五時朝服，自梁天監之後則朱服。諸王朝服，朱衣，絳紗袍，皁緣中衣，素帶，黑舄。若加餘官，則服其加官之服。開國公侯伯子男，並朝服，紗朱衣。若助祭郊廟，皆袞，玄上纁下，山龍以下九章，備五采，大佩，赤舄，絇履。餘文官朝服。武賁中郎將、羽林監，絳紗縠單衣。州刺史絳朝服。直閣將軍、諸殿主帥，朱服，正直絳衫，從則裲襠衫。太子衛率、率更令丞，皁朝服。殿中將軍、員外將軍、州郡都尉司馬、中書通事舍人、太子通事等，並朱服。玄衣，赤幘，蔥褶，太子二傅騎吏所服。武冠，絳恳，殿前威儀、武賁威儀、散給使、閤將、鼓吹士帥副、太子鹵簿戟吏所服。 |
| | The Chen dynasty followed this practice. In the first year of Yongding, upon Emperor Wu's ascension to the throne, Xu Ling reported: "All imperial garments worn by His Majesty follow the Liang dynasty system." The emperor said: "Now that the empire has just been stabilized, we must be frugal and economical. All garments previously requiring embroidery or woven patterns may now use painted designs instead." By the beginning of Tianjia reign under Emperor Wendi, all were changed. The Crown Prince wore a red gauze robe with dark blue-trimmed white gauze zhongyi undergarment and a white sash. For major or minor court gatherings, temple sacrifices, the first and fifteenth days of each month, and every fifth day when returning to court, he wore court attire; for regular returns to his palace residence, he wore red robes. If performing ancestral sacrifices (shediao), black court attire was worn with crimson-trimmed zhongdan undergarment, a crimson cong xing sash, and black shoes. When serving as an attendant during sacrifices, the gǔn yi with nine patterns was worn along with a white gauze undergarment trimmed in crimson, a red silk ji (a type of sash), red shoes, and a crimson xing belt. The Crown Prince originally had five types of court attire for different occasions; since the Tianjian period of the Liang dynasty, red robes were worn. The court attire for various feudal lords consisted of red robes, crimson gauze paos, dark blue-trimmed zhongyi undergarments, plain sashes, and black shoes. If additional official ranks were conferred, then the attire corresponding to that added rank was worn. Kai Guo gong, hou, bo, zi, and nan (marquises, counts, viscounts, barons, and lesser nobles) all wore court attire with gauze red robes. If assisting in sacrifices at the altars of Heaven or ancestral temples, they all wore gǔn robes with black upper parts and xun lower parts, displaying nine patterns starting from shan long (mountain dragon), fully decorated with five colors, large pendants, red shoes, and qu lu (ornate shoes). Other civil officials wore court attire. Wu Bin Zhonglangjiang and Yulin Jian wore crimson gauze hu single robes. Governors of states (zhouchishih) wore red court attire. Zhi Ge Jiangjun and commanders of various palaces (zhudianshuai) wore red robes; when on official duty, they wore crimson shans, while in attendance they wore liandangshans. Shi Zi Weilv, Luegeng Lingcheng, and others wore dark blue court attire. Dianzhong Jiangjun, Yuanwai Jiangjun, state and commandery duwei sima, Zhongshu Tongshi She Ren, Shi Zi Tongshi, etc., all wore red robes. Black robes, red zhe (headgear), cun zhe (a type of tunic), were worn by the mounted attendants of the two advisors to the Crown Prince. Wuguan (military headdress), crimson keng, were worn by Dianqian Weiyi, Wu Bin Weiyi, Sange Shi, Ge Jiang, Guchui Shishuai Fu, and the halu bu ji shi of the Crown Prince.
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後周設司服之官，掌皇帝十二服。祀昊天上帝，則蒼衣；五方上帝，各隨方色；朝日用青衣；祭皇地祇用黃衣；夕月用素衣；神州、社稷用玄衣；享先皇、加元服、納后、朝諸侯則象衣：十二章。享諸先帝、食三老五更、耕籍等，自龍以下，九章。祀星辰、視朔、大射、饗群臣等，八章。群祀、臨太學、入道法門、燕射、養庶老、適諸侯家，七章。其九章以下，衣重；袞、山、鷩，裳重黼黻：俱十有二等。通以升龍為領褾。巡兵即戎，則关韋為衣裳。田獵則皮弁，白布衣而素裳也。 |
| | The Hou Zhou dynasty established officials in charge of court attire (sifu zhi guan), who were responsible for the emperor's twelve sets of ceremonial robes. When sacrificing to Haotian Shangdi, they wore blue robes; For the Five Directions' Shangdi deities, each was dressed in a color corresponding to its direction; When worshipping the sun at dawn, blue robes were worn; When sacrificing to Huangdi Qi (the Yellow Earth Deity), yellow robes were worn; When worshipping the moon at dusk, plain white robes were worn; For Shenzhou and Sheji (the earth and grain deities), black robes were worn; When honoring ancestors, when undergoing the coming-of-age ceremony, when welcoming a new empress, or when receiving feudal lords, xiang yi (decorated robes) were worn: displaying twelve patterns. When honoring previous emperors, when entertaining the Three Elders and Five Elders, or during the plowing ceremony, robes with nine patterns starting from long (dragon) were worn. For sacrifices to stars and constellations, for observing the first day of each month, during grand archery ceremonies, or when entertaining officials, robes with eight patterns were worn. For communal sacrifices, visiting the Taixue (imperial academy), entering Daoist rituals, banquets with archery, honoring elder commoners, or visiting feudal lords' homes, robes with seven patterns were worn. For those wearing robes with nine or fewer patterns, the garments were double-layered; Gǔn (robes of state), shan, and bie robes had double-layered skirts with fu and fu patterns: all totaled twelve ranks. All garments featured ascending dragon patterns on the collars and cuffs. When inspecting troops or preparing for military action, they wore leather armor as their robes and skirts. During hunting expeditions, they wore pi bian (a type of ceremonial cap), white cloth robes with plain white skirts.
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諸公之服九章，服之章數，隨冕而降其一。其八章以下，衣重藻粉米，裳重黼黻，俱九等，皆以山為領褾。諸侯服八章，而下俱八等，皆以華蟲為領褾。諸伯服七章，而下俱七等，以火為領褾。諸子服六章，俱六等，皆以宗彝為領褾。諸男服五章，皆以藻為領褾。三公之服有九，章有六，衣重藻與粉米，裳重黼黻。俱為九等，皆以宗彝為領褾。三孤之服有八，章有五，衣重藻與粉米，裳重黼黻，為八等。公卿服有七，章有四，衣重粉米，裳重黼黻，為七等。皆以粉米為領褾。大夫之服有六，章有三，衣重粉米，裳重黼黻，為六等。中大夫之服有五，章有三，衣重粉米，為五等。下大夫服有四，章有三，衣重粉米，為四等。士則祀弁、爵弁、玄冠服，皆玄衣；其裳，上士以玄，中士以黃，下士雜裳。庶士玄冠服，其在官府史之屬，服緇衣裳。 |
| | The attire for various marquises had nine patterns; the number of patterns in their garments decreased by one according to the rank of their ceremonial headdresses. For those with eight or fewer patterns, robes had double layers of zao, fen, and mi (decorative motifs), skirts had double fu and fu patterns; all totaled nine ranks, and all featured mountain patterns on the collars and sleeves. Feudal lords wore eight-patterned robes; those below them totaled eight ranks, all featuring huachong (a decorative motif) on the collars and sleeves. Various bo (viscounts) wore seven-patterned robes; those below totaled seven ranks, with fire motifs on the collars and sleeves. Various zi (barons) wore six-patterned robes, totaling six ranks, all with zongyi motifs on the collars and cuffs. Various nan (lesser nobles) wore five-patterned robes, all with zao motifs on the collars and cuffs. The attire of the Three Dukes had nine ranks, with six patterns; their robes were double-layered zao and fenmi (decorative motifs), and their skirts were double-layered fu and fu. All totaled nine ranks, with zongyi patterns on the collars and cuff edges. The attire of the Three Gu (lesser officials) had eight ranks, with five patterns; their robes were double layers of zao and fenmi, skirts were double fu and fu, totaling eight ranks. The attire for gong qing (high officials) had seven ranks with four patterns; their robes were double fenmi, and skirts were double fu and fu motifs, totaling seven ranks. All featured fenmi motifs on the collars and sleeve edges. The attire of dafu (high-ranking officials) had six ranks with three patterns; their robes were double layered fenmi, and their skirts featured double fu and fu motifs, making a total of six ranks. The attire for Zhong Dafu (middle-ranking officials) had five ranks with three patterns, their robes were double-layered fenmi motifs, totaling five ranks. The attire for Xia Dafu (lower-ranking officials) had four ranks with three patterns; their garments were double-layered fenmi, totaling four ranks. Scholars wore si bian, jue bian, and xuan guan ceremonial attire, all in black robes; Their skirts: upper scholars wore black, middle scholars wore yellow, and lower scholars wore mixed-colored skirts. Common scholars wore xuan guan attire; those serving as officials or clerks in government offices wore zī (black) robes and skirts.
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隋文帝即位，將改後周制度，乃下詔曰：「宣尼制法，損益可知。朕受天命，赤雀來儀，五德相生，並宜火色。其郊丘廟社，可依袞冕之儀，朝會衣裳，宜盡用赤。昔丹烏木運，姬有大白之旂；黃星土德，曹乘黑首之馬。在祀與戎，其尚恒異。今之戎服，皆可尚黃，在外常所著者，通用雜色。祭祀之服，須合禮經，宜集通儒，更可詳議。」太子庶子、攝太常少卿裴政奏：「後周制冕，並非典故。今採東齊之法。」 |
| | When Emperor Wen of Sui ascended the throne, he intended to reform the Hou Zhou system and issued an edict stating: "Confucius established laws; their abridgments or additions are known. I have received the Mandate of Heaven, and red sparrows have come as omens; the Five Virtues generate each other, and all should adopt the color fire-red. For sacrifices at altars of Heaven, ancestral temples, and Sheji (earth and grain), the rituals should follow those of gǔn and miǎn; for court assemblies and attire, red garments should be used exclusively. In ancient times, during the reigns of Danwu and Muyun, Ji (the Zhou dynasty) had white banners; When yellow stars indicated the virtue of earth, Cao used black-headed horses. In sacrifices and military affairs, these customs have always differed. Nowadays, for military attire, yellow is preferred; garments worn regularly outside the court may generally use mixed colors. Ceremonial robes used in sacrifices must conform to ritual classics; it is advisable to gather learned Confucian scholars for further detailed discussion." Shi Zi Shuzi, She Taichang Shaqing Pei Zheng submitted: "The Hou Zhou miǎn system is not based on classical precedents. We should now adopt the laws of Dong Qi."
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乘輿袞冕，玄衣纁裳。衣，山、龍、華蟲、火、宗彝五章；裳，藻、粉米、黼、黻四章。衣重宗彝，裳重黼黻，為十二等。衣褾領織成升龍，白紗內單，黼領，青褾、耻、裾。革帶，玉鉤寕；大帶，素帶朱裏，紕其外，上以朱，下以綠。韍隨裳色，山龍火三章。轆轤玉具劍，火珠鏢首。白玉雙佩，玄組。雙大綬，六采，玄黃赤白縹綠，純玄質，長二丈四尺，五百首，廣一尺；小雙綬，長二尺六寸，色同大綬，而首半之，間施三玉環。朱陉，赤舄，舄加金飾。祀圓丘、方澤、感帝、明堂、五郊、雩、鲮、封禪、朝日、夕月、宗廟、社稷、籍田、廟遣上將、征還飲至、元服、納后、正月受朝及臨軒拜王公，則服之。 通天冠服，絳紗袍，深衣制，白紗內單，皁領、褾、耻、裾，絳紗蔽膝，白假帶，方心曲領。其革帶、劍、佩、綬、舄，與上同。黑介幘，白紗單衣，烏皮履，拜陵則服之。 白紗帽，白練裙襦，烏皮履，視朝、聽訟及宴見賓客，皆服之。 白帢，白紗單衣，烏皮履，舉哀則服之。 |
| | The emperor's gǔn miǎn attire consisted of black robes and xun-colored skirts. The robe featured five patterns: shan, long, huachong, huo, and zongyi; the skirt had four patterns: zao, fenmi, fu, and fu. The robe was double-layered with zongyi motifs, the skirt double-layered with fu and fu; altogether forming twelve ranks. The robe's collar and cuffs were woven with ascending dragon patterns, with a white gauze inner single-layer garment; the skirt had fu-patterned collars, green borders, sashes, and hems. Leather belt with jade hooks and ornaments; The wide sash was a plain outer band with red lining, covered on the outside by bi (a fine silk fabric), red above and green below. The fú (ceremonial apron) matched the skirt's color and featured three patterns: shan, long, and huo. Lulv yuju jian (a ceremonial sword with jade fittings), topped with a huozhu pao shou (pearl-shaped pommel). A pair of white jade pendants, fastened by black silk cords. Two large shou (ceremonial sashes), with six colors: black, yellow, red, white, piao, and green; made of pure black silk, 2.4 zhang long, with 500 knots, one chi wide; The smaller double shou was 2.6 cun long, the same colors as the large one but with half the number of knots; three jade rings were placed between them. Red xing (sash), red shoes decorated with gold ornaments. This attire was worn during sacrifices at the round altar, square marsh, Gantian Temple, Mingtang Hall, the five suburban altars, Yu (rain-pleading ceremony), Ling, Fengshan (mountain-sealing ceremony), worshipping the sun in the morning and moon at dusk, ancestral temples, Sheji (earth and grain deities), jietian (plowing ceremony), sending generals to temples, returning from military campaigns with a banquet, coming-of-age ceremonies, welcoming empresses, receiving court officials on the first day of January, or when bestowing titles upon dukes and marquises. Tongtian guan attire consisted of a crimson gauze robe, in the style of deep clothing (shenyi), with a white gauze single-layer inner garment; dark blue collars, cuffs, sash, and hems; a crimson gauze bixi (ceremonial knee cover); a plain white jia dai (a type of accessory belt); and fangxin quling (a curved collar accessory). The leather belt, sword, pendants, shou sash, and shoes were the same as above. Black jie zhe (a type of headpiece), white gauze single robe, black leather shoes—this attire was worn when visiting imperial tombs. White gauze hats, white plain silk skirts and tunics, black leather shoes—these were worn during court sessions, hearing lawsuits, or entertaining guests. White qia (a type of cap), white gauze single garment, black leather shoes—worn during mourning ceremonies.
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皇太子袞服，玄衣纁裳。衣，山、龍、華蟲、火、宗彝五章；裳，藻、粉米、黼、黻四章。織成為之。白紗內單，黼領，青褾、耻、裾。革帶，金鉤寕；大帶，素帶不朱裏，亦紕以朱綠。韍隨裳色，火、山二章。玉具劍，火珠鏢首。瑜玉雙佩，朱組。雙大綬，四綵，赤白縹紺，純朱質，長丈八尺，三百二十首，廣九寸；小雙綬，長二尺六寸，色同大綬，而首半之，間施二玉環。朱陉，赤舄，以金飾。待從皇帝祭祀及謁廟、加元服、納妃，則服之。 遠遊冠服，絳紗袍，白紗內單，皁領、褾、耻、裾，白假帶，方心曲領，絳紗蔽膝，陉，舄。其革帶、劍、佩、綬，與上同。謁廟、還宮、元日朔日入朝、釋奠，則服之。 遠遊冠公服，絳紗單衣，革帶，金鉤寕，假帶，方心。紛長六尺四寸，廣二寸四分，色同其綬。金縷鞶囊，陉，履。五日常朝，則服之。 |
| | The Crown Prince's gǔn attire consisted of black robes with xun-colored skirts. The robe had five patterns: shan, long, huachuong, huo, zongyi; the skirt featured four patterns: zao, fenmi, fu and fu. They were woven in this design. White gauze inner garment, with fu-patterned collar, green cuffs, sash and hem. Leather belt, gold hooks and ornaments; The wide sash (dai) was a plain band without red lining, also wrapped in red and green bi fabric. The fú apron matched the skirt's color, with two patterns: huo (fire) and shan (mountain). Jade-fitted sword, topped with a fire pearl pommel. A pair of yu yu (jade) pendants, fastened with red silk cords. Two large shou sashes, four colors: red, white, piao and gan; made of solid red silk, 1.8 zhang long, with 320 knots, nine cun wide; The smaller double shou sash was 2.6 chi long, the same color as the large one, but with half as many knots; two jade rings were placed in between. Red xing (a type of sash or belt), red shoes adorned with gold decorations. It was worn when accompanying the emperor to conduct sacrifices, visit temples, receive the cap of majority (yuanfu), or welcome a new wife. The Yuanyou Crown and Robes: crimson gauze robe, white gauze inner single garment with black collar, cuffs, sash, and hem; white ceremonial belt, fangxin curved collar, crimson gauze kilt, xing (sash), and shoes. The leather belt, sword, pendants, and sashes were the same as above. It was worn when visiting temples, returning to the palace, attending court on New Year's Day and first day of each month, or performing the ritual of offering sacrifices at the academy. The Yuanyou Crown official robes: crimson gauze single garment, leather belt with gold hooks and ornaments, ceremonial belt, fangxin. The fen (a type of ribbon) was 6 chi 4 cun long and 2 cun 4 fen wide, in the same color as its sash. Gold-threaded pan nang (ornamental pouch), xing (sash or belt accessory), and shoes. It was worn for the five daily court sessions.
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| | 君臣服章... : |
袞冕服，九章，同皇太子。王、公、開國公初受冊，執贄，入朝，祭祀，親迎，則服之。三公助祭者亦服之。 鷩冕服，七章。衣，華蟲、火、宗彝三章；裳，藻、粉米、黼、黻四章。侯、伯初受冊，執贄，入朝，祭祀、親迎，則服之。 毳冕服，五章。衣，宗彝、藻、粉米三章；裳，黼、黻二章。子、男初受冊，執贄，入朝，祭祀，親迎，則服之。 絺冕服，三章。正三品以下，從五品以上，助祭則服之。自王公以下服章，皆繡為之。祭服冕，皆簪導、青纊充耳。玄衣纁裳，白紗內單，黼領，青褾、耻、裾。革帶，鉤寕，大帶，朱韍，劍，佩，綬，陉，赤舄。 爵弁服，從九品以上，助祭則服之。其制服，玄衣纁裳無章，白絹內單，青領、褾、耻、裾，革帶，大帶，爵饥，陉，赤履。 白帢，白紗單衣，烏皮履，上下通服之。 委貌冠，未冠則雙童髻，空頂黑介幘，皆深衣，青領，烏皮履。國子太學四門生服之。 朝服，絳紗單衣，白紗內單，皁領、袖，皁耻，革帶，鉤寕，假帶，曲領方心，絳紗蔽膝，陉，舄，綬，劍，佩。從五品以上，陪祭、朝饗、拜表，凡大事則服之。六品以下，從七品以上，去劍、佩、綬，餘並同。 自餘公事，皆從公服。絳紗單衣，革帶，鉤寕，假帶，方心，陉，履，紛，鞶囊。從五品以上服之。 絳恳衣公服，流外五品以下，九品以上服之。 |
| | The gǔn miǎn ceremonial robes, with nine patterns, were identical to those of the Crown Prince. Dukes, marquises, and dukes of newly established states wore them when receiving their seals of office, presenting tribute, attending court, conducting sacrifices, or participating in wedding ceremonies. The Three Dignitaries who assisted in the sacrificial rites also wore them. The bi miǎn ceremonial robes had seven patterns. On the robe: three patterns - huachong, huo (fire), and zongyangyi; On the skirt: four patterns - zou, fenmi, fu, and fu. Marquises and viscounts wore them when first receiving their seals of office, offering tribute, attending court sessions, conducting sacrifices, or taking part in wedding ceremonies. The cui miǎn ceremonial robes had five patterns. On the robe: three patterns - zongyangyi, zou, and fenmi; On the skirt: two patterns - fu and fu. Princes of the second rank (zi) and marquesses (nan) wore them when first receiving their official seals, presenting tribute, attending court sessions, performing sacrifices, or participating in marriage ceremonies. The chi miǎn ceremonial robes had three patterns. Those of the third rank and below, but above the fifth grade (from the sixth to the ninth ranks), wore them when assisting in sacrificial rites. From dukes and marquises downward, all the patterns on their ceremonial robes were embroidered. The ritual hats (miǎn) for sacrificial ceremonies all had hairpins as head ornaments and green ying pendants hanging from the ears. Black robes with xun-colored skirts, white gauze inner garments with fu-patterned collars; Green cuffs, sash, and hems. Leather belt, hooks and ornaments, wide sash; Red fú apron, Sword, pendants, sashes, xing (a belt accessory), and red shoes. The jue bian ceremonial robes: those of the ninth rank and above wore them when assisting in sacrifices. The accompanying ceremonial attire consisted of black robes with xun-colored skirts without patterns, white silk inner single garments with green collars, cuffs, sash and hems; leather belt, wide sash, Jue jian (a type of cap), xing, and red shoes. White qia, white gauze single garment, black leather shoes; worn by both the upper and lower ranks. The Weimao Crown: those who had not yet received the cap of adulthood wore twin boy's buns, an empty-topped black jie zhe (head covering), all in deep clothing with green collars and black leather shoes. The students of the Guozi Taixue Simentang wore them. Court robes, Crimson gauze single robe, white gauze undergarment with black collar and sleeves, black sash, leather belt, hooks and ornaments, ceremonial band, curved-collared fangxin, crimson gauze knee cover, xing (belt accessory), shoes, sash, sword, and pendants. Those of the fifth rank and above wore them for accompanying sacrifices, court banquets, presenting memorials, or any major ceremonies. Those of the sixth rank and below but above seventh grade wore them without swords, pendants, or sashes; otherwise they were the same. For all other official matters, they followed the standard official robes. Crimson gauze single garment, belt, hooks and ornaments, false belt, fangxin (a ceremonial accessory), xing (belt ornament), shoes, fen (ornamental ribbon), pan nang (pouch). Those of the fifth grade and above wore them. The crimson keng yi official robes, Those of the fifth rank outside the official ranks and above, but below the ninth grade, wore them.
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| | 君臣服章... : |
左右衛、左右武衛、左右武候大將軍、領左右大將軍，並武弁，絳朝服，劍、佩、綬；侍從則平巾幘，紫衫，大口蔥褶。左右衛、左右武衛、左右武候將軍、領左右將軍、左右監門衛將軍、太子左右衛、左右宗衛、左右內等率、左右監門郎將及諸副率，並武弁，絳朝服，劍，佩，綬；侍從則平巾幘，紫衫，大口蔥。直閤將軍、直寢、直齋、太子直閤，武弁，絳朝服，劍，佩，綬；侍從則平巾幘，絳衫，大口蔥褶。 |
| | The Left and Right Weis, the Left and Right Wuweis, the Left and Right Wuhou Da Jiangjun (Great Generals), and those in charge of the Left and Right Da Jiangjun all wore military caps, crimson court robes with swords, pendants, and sash; When serving in attendance, they wore flat-capped jin zhe (head coverings), purple shirts, and large-armed cōng zhe trousers. The Left and Right Weis (Guard Units), the Left and Right Wuwei, the Left and Right Wuhous, those in charge of the left and right generals, the Left and Right Jianmen Wei Generals, the Crown Prince's Left and Right Guards, the Left and Right Zongwei (Imperial Clan Guards), the Left and Right Neidengshuai, the Left and Right Jianmén Langjiang, and their various deputy commanders all wore military caps, red court robes with swords, pendants and sashes; When serving in attendance they wore flat-capped head coverings (jin zhe), purple shirts, and wide-legged trousers. Zhi ge jiangjun (Imperial Guards), zhi qin, zhi zhai, and the Crown Prince's zhi ge wore military caps, red court uniforms with swords, pendants, sash; When serving in attendance they wore plain-capped head coverings (jinzhe), red shirts, and wide-legged trousers with pleats.
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| | 君臣服章... : |
大唐制，天子衣服，有大裘、袞冕、鷩冕、毳冕、繡冕、玄冕、通天冠、武弁、黑介幘、白紗帽、平巾幘、白帢，凡十二等。 |
| | The system of the Great Tang Dynasty stipulated that the emperor's clothing included da qiu (a heavy fur robe), gun miǎn, bi miǎn, cui miǎn, xiu miǎn, xuan miǎn, tongtian guan, wu bian, heijie zhe, white gauze hat, ping jin zhe, and white qia - a total of twelve ranks.
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| | 君臣服章... : |
貞觀四年制，三品以上服紫，四品、五品以上服緋，六品、七品以上綠，八品、九品以上青。婦人從夫之色。仍通服黃。至五年七月敕，七品以上，服龜甲雙巨十花綾，其色綠。九品以上，服絲布及雜小綾，其色青。 |
| | In the fourth year of Zhen Guan, it was decreed that officials of the third rank and above would wear purple, those of the fourth and fifth ranks red, those of sixth and seventh ranks green, and those of eighth and ninth ranks blue. Women followed their husbands' colors. They were also allowed to wear yellow generally. In July of the fifth year, an imperial decree stipulated that officials of seventh rank and above could wear gujia shuangju shi hua ling (a type of brocade with ten patterns resembling turtle shells), in green color. Those of ninth rank and above could wear silk cloth and various small-patterned lings, in blue color.
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| | 君臣服章... : |
顯慶元年，修禮官臣無忌、志寧、敬宗等言：「准武德初撰衣服令，乘輿祀天地，服大裘冕，無旒。臣勘前件令，是武德初撰，雖憑周禮，理極未安。謹按郊特牲云：『周之始郊，日以至。』『被袞以象天，戴冕藻十有二旒，則天數也』。而此二禮，俱說周郊，袞與大裘，事乃有異。按月令：『孟冬，天子始裘。』明以禦寒，理非當暑。若啟蟄祈穀，冬至報天，行事服裘，義歸通允。至於季夏迎氣，龍見而雩，炎熾方盛，如何可服？謹尋歷代，唯服袞章，與郊特牲義旨相協。周遷輿服志云：『漢明帝永平二年，詔採周官、禮記，始制祀天地服，唯天子備十二章。』沈約宋書志云：『魏晉郊天，亦皆服袞。』宋、魏、周、齊、隋禮令，祭服悉同。斯則百王通典，炎涼無妨，復與禮經，事無乖舛。今請憲章故實，郊祭天地，皆服袞冕，其大裘請停，仍改禮令。又檢新禮，皇帝祭社稷繡冕，四旒，衣三章。祭日月服玄冕，三旒，衣無章。謹按令文，是四品五品之服，此三公亞獻，皆服袞衣，孤卿助祭，服毳及鷩，斯乃乘輿章數，同於大夫，君少臣多，殊為不可。據周禮云：『祀昊天上帝則服大裘而冕，五帝亦如之。享先王則袞冕，享先公則鷩冕，祀四望山川則毳冕，祭社稷五祀則絺冕，諸小祀則玄冕。』又云：『公侯伯子男孤卿大夫之服，袞冕以下，皆如王之服。』所以三禮義宗，遂有二釋。一云公卿大夫助祭之日，所著之服，降王一等。又云悉與王同。求其折衷，俱未通允。但名位不同，禮亦異數。天子以十二為節，義在法天，豈有四旒三章，翻為御服？若諸臣助祭，冕與王同，便是貴賤無分，君臣不別。如其降王一等，則王著玄冕之時，群臣次服爵弁，既屈天子，又貶公卿。周禮此文，久不施用。是故漢魏以降，相承舊事，皆服袞冕。今新禮親祭日月，乃服五品之服，唯臨事施行，極不穩便。請遵歷代故實，諸祭並用袞冕。」制可之。 |
| | In the first year of Xianqing, officials in charge of rites, Minister Wuji, Zhining, Jingzong and others stated: "According to the clothing regulations drafted at the beginning of Wude era, when the emperor conducted sacrifices to Heaven and Earth, he wore da qiu miǎn (a heavy fur ceremonial hat), without yu (pendants). We examined the above-mentioned regulations, which were drafted at the beginning of the Wude era. Although they relied on Zhou Li (Rites of Zhou), their rationale is extremely unsatisfactory. We respectfully cite Jiao Te Sheng, which states: "The first sacrifice to Heaven by the Zhou dynasty was conducted on the day of arrival." "Wearing gun miǎn robes to symbolize Heaven, wearing a crown with twelve yu pendants - this follows the number of Heaven." However, these two rites both refer to Zhou dynasty sacrifices; gun miǎn and da qiu are different in their meanings. According to Yue Ling (Monthly Ordinances): "In the first month of winter, the Son of Heaven begins to wear qiu." This clearly indicates wearing it for warmth against cold weather, and is not appropriate in summer. If the rituals of Qigu (praying for grain) at the Awakening of Insects or Baotian on Winter Solstice are conducted wearing qiu, this would be acceptable. However, when welcoming the qi (vital energy) in midsummer, or during the Yú ritual for rain when dragons appear and heat is at its peak, how could it be appropriate to wear qiu? We have carefully examined the practices of past dynasties and found that wearing gun miǎn with its patterns is consistent with the meaning of Jiao Te Sheng. Zhou Qian Yufu Zhi records: "In the second year of Yongping era under Emperor Ming of Han, an edict was issued to adopt Zhou Guan and Li Ji (Rites Records) to begin establishing ceremonial robes for sacrifices to Heaven and Earth; only the Son of Heaven wore all twelve patterns." Shen Yue's Song Shu Zhi records: "During the Wei and Jin dynasties, sacrifices to Heaven were also conducted wearing gun miǎn." The rites of Song, Wei, Zhou, Qi, and Sui dynasties all specified identical ceremonial robes for sacrifices. This is the common practice of all past rulers; whether in hot or cold weather, it does not conflict with ritual classics and is entirely consistent. We respectfully request to follow the established precedents: for sacrifices to Heaven and Earth at the suburbs, gun miǎn should be worn; da qiu should be discontinued. We also propose revising the rites regulations accordingly. We further examined the new rites and found that for sacrifices to Sheji (the gods of land and grain), the emperor wore xiu miǎn with four yu pendants, and his robe had three patterns. For sacrifices to the sun and moon, he wore xuan miǎn (black ceremonial hat) with three yu pendants, without any patterns on his robe. We respectfully examine the regulations and find that these are the ceremonial robes of fourth- and fifth-grade officials. However, for the Three Dignitaries assisting in the secondary sacrifice (ya xian), they wore gun yi; for the isolated ministers (gu qing) assisting in sacrifices, they wore cui miǎn or bi miǎn. This equates the emperor's ceremonial patterns to those of common officials - having more subjects than rulers is clearly unacceptable. According to Zhou Li: "When sacrificing to the Supreme Deity of the Celestial Sphere, one should wear da qiu and miǎn; the same applies for sacrifices to the Five Emperors. When offering sacrifices to ancestors of the royal family, gun miǎn is worn; when sacrificing to ancestors of feudal lords, bi miǎn is used; for sacrifices to four directions and mountains and rivers, cui miǎn is appropriate; for sacrifices to Sheji and Five Deities, chi miǎn should be used; and for minor rituals, xuan miǎn suffices." It also states: "The ceremonial robes of marquises, dukes, viscounts, princes (zi), marquesses (nan), isolated ministers, and officials are all the same as those worn by the king for gun miǎn and below." Therefore, the interpretations of the Three Rites have two different explanations. One interpretation says that on days when ministers and officials assist in sacrifices, their ceremonial robes are one rank lower than the emperor's. Another interpretation states they should be exactly the same as the emperor's. Seeking a balanced solution, both interpretations are unsatisfactory and unacceptable. However, since their ranks differ in name and status, the rites should also vary accordingly. The Son of Heaven uses twelve as a standard, symbolizing his alignment with the heavens; how could four yu pendants and three patterns possibly become imperial ceremonial attire? If officials assisting in sacrifices wore the same miǎn as the king, it would mean there is no distinction between noble and humble, and no differentiation between ruler and subject. If they are to be one rank lower than the king, then when the king wears xuan miǎn, officials would have to wear jue bian as their secondary attire. This not only humiliates the Son of Heaven but also degrades ministers and high-ranking officials. This passage from Zhou Li has long been neglected in practice. Therefore, since the Han and Wei dynasties, following established precedents, officials have all worn gun miǎn for such occasions. Now, according to the new rites, when personally sacrificing to the sun and moon one should wear ceremonial robes of fifth-grade officials; however, this practice is extremely impractical for actual implementation. We respectfully request that we follow the established practices of past dynasties and use gun miǎn in all sacrificial ceremonies." The imperial decree approved this.
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| | 君臣服章... : |
無忌等又奏曰：「皇帝為諸臣及五服親舉哀，依禮著素服。今令乃云白帢，禮令乖舛，須歸一途。且白帢出自近代，事非稽古，雖著令文，不可行用。請改素服，以會禮文。」從之。 |
| | Wu Ji and others further presented a memorial stating: "When the emperor mourns for officials or relatives within five degrees of kinship, he should wear plain mourning attire according to ritual. However, current regulations state the wearing of bai qia, which contradicts established rites and decrees; it is necessary to unify this into a single standard. Moreover, the practice of wearing bai qia originated in recent times and lacks historical basis; although it is included in official regulations, it should not be implemented. We respectfully request to change back to plain mourning attire to align with the rites." The emperor approved this.
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| | 君臣服章... : |
龍朔二年九月，孫茂道奏：「准舊令，八品九品著青。深青亂紫，非卑品所服。望請著碧，朝參之處，並依此服；非朝參處，聽兼服黃。」從之。 |
| | In the ninth month of Longshuo 2nd year, Sun Maodao presented a memorial: "According to old regulations, eighth- and ninth-grade officials should wear blue. Deep blue resembling purple is inappropriate for low-ranking officials to wear. We respectfully request that they instead wear bi (a lighter shade of green), and in all official court appearances, this should be followed; for non-court occasions, wearing yellow together with it may be permitted." The emperor approved this.
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| | 君臣服章... : |
武太后延載元年五月，內出繡袍，以賜文武三品以上官。 |
| | In the fifth month of Yanzai 1st year during Empress Wu's reign, embroidered robes were presented from within the palace to officials of third grade and above in both civil and military ranks.
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| | 君臣服章... : |
神龍二年九月，敕停京六品以下著緋蔥褶令，各依本品為定。 |
| | In the ninth month of Shenlong 2nd year, an imperial decree was issued to suspend the order for officials in the capital below sixth grade to wear red and green pleated skirts; instead, they should follow their official ranks accordingly.
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| | 君臣服章... : |
開元四年二月制，軍將在陣，賞借緋紫，本是從戎↑胯之服，一得之後，遂別造長袍，遞相倣傚。又入蕃使，別敕借緋紫者，使迴合停。自今以後，衙內宜專定殿中侍御史糾察。 |
| | In the second month of Kaiyuan 4th year, an imperial decree stated that military commanders on campaign who were awarded red or purple robes did so as temporary battlefield attire; however, once granted, they immediately began making long robes and imitating each other. Also, for envoys sent to foreign tribes who were specially authorized to wear red or purple, this privilege should be revoked upon their return. From now on, officials within the yu (administrative office) should be specifically supervised by the Dianzhong Shiyushi (Imperial Censor of the Palace).
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| | 君臣服章... : |
十一年六月，敕諸衛大將軍、中軍中郎、郎將袍文：千牛衛瑞牛文，左右衛瑞馬文，驍衛大蟲文，武衛鷹文，威衛豹文，領軍衛白澤文，金吾衛辟邪文，監門衛師子文。每正冬陳設，朝日著甲，會日著袍。 |
| | In the sixth month of the 11th year, an imperial edict specified the robe patterns for various military officials: Qinniu Wei (Imperial Ox Guard) with auspicious ox patterns; Left and Right Wei (Guards) with auspicious horse patterns; Xiao Wei (Valiant Guards) with tiger patterns; Wu Wei (Martial Guards) with eagle patterns; Wei Wei (Powerful Guards) with leopard patterns; Lingjun Wei (Commanding Guards) with bai ze (a mythical creature) patterns; Jinwu Wei (Golden Mace Guards) with bi xie (another mythical creature) patterns; and Jianmen Wei (Gate Supervision Guards) with lion patterns. During the formal winter ceremonies, they wear armor on days of court audiences and robes on ceremonial days.
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二十六年，肅宗為皇太子，受冊，太常所撰儀注，有服絳紗袍之文。太子以為與皇帝所稱同，上表辭不敢當，請有以易之。上令百官詳議。尚書左丞相裴耀卿、太子太師蕭嵩等奏曰：「謹按衣服令，皇太子具服，有遠遊冠，三梁，加金附蟬九首，施珠翠，黑介幘，髮纓緌，犀簪導，絳紗袍，白紗中單，皁領、褾、耻，白裙襦，方心曲領，絳紗蔽膝，革帶，劍，佩，綬等，謁廟還宮、元日冬至朔日入朝、釋奠則服之。其絳紗袍，則是冠衣之內一物之數，與裙襦、劍、佩等無別。至於貴賤之差，尊卑之異，則冠為首飾，名制有殊，并珠旒及裳采章之數，多少有別，自外不可事事差異。亦有上下通服，名制是同，禮重則具服，禮輕則從省。今以至敬之情，有所不敢，衣服不可減省，謂須更變名。望所撰儀注，不以絳紗袍為稱，但稱為具服，則尊卑有差，謙光成德。」議奏上，手敕改為朱明服，下所司行用焉。 |
| | In the 26th year, Emperor Suzong was crowned as crown prince. The ritual procedures prepared by Taichang included a provision for wearing jiang sha pa (crimson gauze robe). The crown prince considered this to be the same as what was worn by an emperor, and submitted a memorial declining it, requesting instead that something else be provided. The emperor ordered all officials to deliberate on the matter carefully. Pei Yaoqing, the Left Chancellor of the Shangshu Department, Xiao Song, the Taishi of the Crown Prince, and others presented a memorial: "We respectfully examine the clothing regulations. The complete ceremonial attire for the crown prince includes Yuanyou Guan (a type of hat), three beams with gold-attached cicadas in nine pieces, adorned with pearls and feathers, black jie zhi (head covering), hair ribbon with tassels, rhinoceros horn 簪 (ornamental pin), crimson gauze robe, white gauze inner single-layer robe, black collar, sleeve borders, hem edges, white skirt and short jacket, fangxin quling (a ceremonial accessory at the front of the robe), crimson gauze kilt, leather belt, sword, pendants, sash, etc. This attire is worn when visiting ancestral temples before returning to the palace, on New Year's Day, Winter Solstice, first day of each month when entering court, and during rituals for Confucian education. The crimson gauze robe is merely one item within the full set of ceremonial attire, no different from the skirt and jacket, sword, pendants, etc. As for the differences between noble and humble ranks, or high and low status, it is the hat that signifies rank as a head ornament; its name and design are distinct. Additionally, there are distinctions in the number of pearl pendants and patterns on the skirt, which vary in quantity. Naturally, not every detail can differ externally. There are also items of clothing worn by both high and low ranks with identical names and designs; when the ceremony is important, full attire must be worn, but for less significant occasions, a simplified version may suffice. Now, out of utmost respect and humility, the crown prince feels he cannot accept this attire; therefore, while the clothing itself cannot be reduced or simplified, its name must be changed. We respectfully request that the prepared ritual procedures not refer to the crimson gauze robe specifically, but instead simply call it "complete ceremonial attire." This would maintain distinctions between ranks and reflect humility as a virtue." After the deliberation was submitted, an imperial hand-written decree changed it to "Zhuming Fu," and this new designation was then implemented by the relevant authorities.
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其三品以上服，准武德四年敕大科紬綾及羅，其色紫，飾用玉。五品以上，服小科紬綾及羅，其色朱，飾用金。六品以上，服絲布，雜小綾，交梭及雙紃，其色黃。六品、七品飾銀。八品、九品馀石。流外庶人服紬、綾、絁、布，其色通用黃白，飾用銅鐵。 |
| | For officials of third grade or higher, according to an imperial decree from Wude 4th year, their robes should be made of large-patterned chou li and lu (fine silk fabrics), in purple color, with jade decorations. For officials of fifth grade or higher, the robes should be made of small-patterned chou li and lu, in red color, with gold decorations. For officials of sixth grade or higher, their robes should be made from silk cloth mixed with small patterns of li (fine fabric), jiaosuo and shuangxun weaves, in yellow color. Officials of sixth and seventh grades are to wear silver decorations. Officials of eighth and ninth grades should use yushi (a type of stone or imitation metal) for their ornaments. Commoners outside the official ranks may wear chou, li, shi, and cloth; their colors can be either yellow or white, with decorations made of copper or iron.
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| | 君臣服章... : |
貞元七年十一月，令常參官復衣綾袍，金玉帶。至八年十月，賜文武常參官大綾袍。 |
| | In the eleventh month of Zhenyuan 7th year, an order was issued for regular court officials to resume wearing li robes and gold or jade belts. By the tenth month of Zhenyuan 8th year, large-patterned li robes were bestowed upon civil and military officials who regularly attended court.
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