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後漢制，太史每歲上其年曆。先立春、立夏、大暑、立秋、立冬，常讀五時令。皇帝所服，各隨五時之色。帝升御座，尚書令以下就席位。尚書三公郎中以令置案上，奉以先入，就席伏讀訖，賜酒一卮。 |
| | According to the Later Han system, the Grand Historian submitted the calendar for each year annually. The first days of Spring, Summer, Great Heat, Autumn, and Winter were regularly read as the five seasonal commands. The emperor's garments followed the colors corresponding to each of the five seasons. The emperor ascended the throne, and the Minister of the Secretariat and those below took their seats. The Director of the Ministry of Works, along with officials of the Three Excellencies and the Langzhong, placed the decree on a table, presented it first into the hall, took their seats, prostrated themselves to finish reading it, and were then granted one cup of wine.
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魏明帝景初元年，通事奏曰：「前後但見讀四時令，至於服黃之時獨闕。」太史令高堂崇以為：「黃屬土也，土王四季各十八日。土生於火，故於火用事之末服黃，三季則否。其令則隨四時，不以五行為令也，是以服黃無令。」 |
| | In the first year of Jingchu, reign of Emperor Mingdi of Wei, an official in charge of communications presented a report saying: "Previously, we have only seen the four seasonal commands read; however, during the time when yellow robes are worn, this practice has been uniquely omitted." The Grand Historian Gaotang Chong believed: "Yellow belongs to the earth element, and the earth governs each of the four seasons for eighteen days. Since earth is generated from fire, yellow should be worn at the end of the season when fire prevails; it should not be worn during the other three seasons." "The decrees follow the four seasons, and are not issued according to the Five Elements; therefore, there is no decree for wearing yellow."
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東晉成帝咸和五年，有司奏讀秋令。時侍中荀奕上議云：「武皇帝時，光祿大夫華恆議，以秋夏盛暑，常闕不讀令，在春冬則不廢也。夫先王所以順時讀令者，蓋後天而奉天時，正服尊嚴之所重。今比熱炎赫，服章多闕，請如恆議。」詔可。六年，有司奏：「立夏日，正服漸備，祗述天和，宜讀夏令。」奏可。 |
| | In the fifth year of Xianhe reign period of Emperor Chengdi of the Eastern Jin, an official submitted a report requesting to read the autumn decree. At that time, Attendant-in-Ordinary Xun Yi submitted a proposal stating: "During the reign of Emperor Wu, Guanglu 大夫 Hua Heng proposed that during the hot summer and autumn seasons, it was customary to omit reading the decree; however, this practice did not apply in spring and winter. The reason why previous kings read decrees according to the seasons was because they followed the natural order and honored the timing of Heaven, which emphasized the importance of proper attire and dignity. Now, during this period of intense heat, many ceremonial garments are lacking; I request that we follow Hua Heng's proposal." The imperial edict approved the suggestion. In the sixth year, an official submitted a report: "On the day of Beginning of Summer, the proper ceremonial attire is gradually prepared; to honor and harmonize with Heaven's will, it would be appropriate to read the summer decree." The proposal was approved.
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宋文帝元嘉六年，讀時令。三公郎中每讀，皇帝臨軒，百僚備位，多震悚失常儀。唯孝武帝時劉勰，明帝時謝緯，善於其事，人主公卿並屬目稱歎。 |
| | In the sixth year of Yuangjia reign period of Emperor Wendi of Song, the seasonal decrees were read. Whenever the Director of the Three Excellencies read the decree, the emperor would personally attend at the xuan (a ceremonial platform), and all officials took their positions; many were so frightened that they lost composure and failed to follow proper etiquette. Only Liu Xie during the reign of Emperor Xiaowu and Xie Wei during the reign of Emperor Mingdi were skilled in this matter, and both the emperor and the high-ranking officials took notice and praised them.
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北齊制，立春日，皇帝服通天冠，青介幘，青紗袍，佩蒼玉，青帶，青蔥，青襪舄，而受朝於太極殿，西廂東向。尚書令等坐定，三公郎中詣席，跪讀時令訖，典御酌卮酒，置郎中前，郎中拜，還席伏飲，禮成而出。至立夏立秋，則施御座於中楹，南向，立冬如立春，東向。各以其時之色服，儀並如春禮。 |
| | According to the Northern Qi system, on the day of Beginning of Spring, the emperor wore the Tongtian Crown, a blue jiejie headdress, a blue gauze robe, a green jade belt, blue cun (a type of sash), blue socks and shoes, and received court officials at Taiji Palace, facing east from the eastern side of the western wing. After the Minister of the Secretariat had taken his seat, the Director of the Three Excellencies approached the seat, knelt to read the seasonal decree, and upon finishing, a court official poured a cup of wine and placed it before the Director. The Director then bowed, returned to his seat, prostrated himself to drink the wine, and after completing the ceremony, exited. For Beginning of Summer and Beginning of Autumn, the imperial throne was placed in the central column area facing south. For Beginning of Winter, it followed the same arrangement as Beginning of Spring, with the throne facing east. The emperor wore garments corresponding to the color of each season, and all rituals were conducted in accordance with those of the spring ceremony.
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大唐貞觀十一年，復修四時讀令。武太后聖曆元年臘月制，每月一日於明堂行告朔之禮。司禮博士辟閭仁諝奏曰： |
| | In the eleventh year of Zhen'guan reign period of the Great Tang dynasty, the practice of reading seasonal decrees was restored and revised. In the first month of the twelfth lunar month in the first year of Shengli reign period of Empress Wu, an edict was issued stipulating that on the first day of each month, the ceremony of announcing the new moon (gao shuo) would be conducted at Mingtang Hall. Shili Bohu Pilv Renxu presented a report, saying:
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按經史正文，無天子每月告朔。唯禮記玉藻云：「天子聽朔於南門之外。」周禮天官太宰：「正月之吉，布政於邦國。」今每歲首元日，通天宮受朝，讀時令，布政事，此則聽朔之禮畢，合於周禮、玉藻之文矣。而鄭玄注玉藻「聽朔」，以秦制月令有五帝五官之事，遂云「凡聽朔，必特牲告其時帝及其神，配以文王、武王」。此鄭注之誤也。故漢魏至今莫之用。又按月令「其帝太昊，其神勾芒」者，謂宣布時令，告示下人，其令詞云其帝其神耳。所以為敬授之文，欲使人奉其時而務其業。每月有令，故謂之月令，非謂天子月朔日以祖配帝而祭告之。其每月告朔者，乃諸侯之禮也。故春秋左氏傳，魯侯「既視朔，遂登觀臺」。又鄭注論語云：「禮，人君每月告朔於廟，有祭謂之朝享。」今王者行之，非所聞也。按鄭玄所謂告其帝者即太皞等五人帝，其神者即重黎等五行官。雖並功施於人，列在祀典，無天子每月拜祭告朔之文。 |
| | According to the main texts of classics and history, there is no record that an emperor announced the new moon every month. Only in Liji Yuzao does it say: "The Son of Heaven listens to the announcement of the new moon outside the southern gate." In Zhou Li, Tian Guan Tai Zai: "On a propitious day in the first month, policies are announced to the states and nations." Now, on the first day of the New Year each year, the emperor receives court officials at Tongtian Palace and reads the seasonal decrees to announce policies. This completes the ritual of listening to the new moon, in accordance with the texts of Zhou Li and Yuzao. Zhang Xuan, in his commentary on Yuzao, interpreted "listening to the new moon" as follows: since the Qin system's Yue Ling (Monthly Ordinances) included matters of the Five Emperors and their five officials, he stated that "whenever listening to the new moon took place, a special sacrificial animal was offered to announce it to the emperor of the season and its associated deities, accompanied by King Wen and King Wu." This is an error in Zhang Xuan's commentary. Therefore, from the Han and Wei dynasties up to now, this practice has never been adopted. Furthermore, according to Yue Ling's statement "its emperor is Taihao, its deity is Goumang," this refers to announcing the seasonal decrees and informing the people below. The decree merely mentions "its emperor" and "its deity." This is done as a reverent instruction, intended to encourage the people to follow the season and attend to their duties. Since there is a decree for each month, it is called Yue Ling (Monthly Ordinance), but this does not mean that the Son of Heaven on the first day of every month offers sacrifices to ancestors and deities in order to announce them. The practice of announcing the new moon each month is a ritual for feudal lords, not for the Son of Heaven. Therefore, in Zuo Zhuan commentary on Chunqiu, it records that Duke Lu "after inspecting the new moon ceremony, proceeded to ascend the observation platform." Zhang Xuan also commented on Lunyu, stating: "According to ritual, a ruler announces the new moon in the temple each month; if there is an offering, it is called chaoxiang (a morning sacrifice)." Now that a Son of Heaven carries out this practice, I have never heard of such a thing. According to Zhang Xuan's interpretation, the "emperor" being addressed refers to Taihao and the other four emperors, while the "deities" refer to Zhongli and others who were officials associated with the Five Elements. Although they all contributed benefits to humanity and are included in the records of sacrifices, there is no textual evidence that the Son of Heaven performed monthly worship or announced the new moon for them.
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臣又檢禮論及三禮義宗、江都集禮、貞觀禮、顯慶禮及祠令，並無天子每月告朔之事。若以為世無明堂，故無告朔之禮，則江都集禮、貞觀禮、顯慶禮及祠令，著祀五方上帝於明堂，即孝經「宗祀文王於明堂」也。此則無明堂而著其享祭，何為告朔獨闕其文？若以君有明堂即合告朔，則周秦有明堂，而經典正文並無天子每月告朔。臣博考載籍，既無其禮，請停每月一日告朔之祭，以正國經。竊以天子之尊，而用諸侯之禮，非所謂頒告朔、令諸侯使奉而行之之義也。鳳閣侍郎王方慶奏議曰： |
| | I have also examined the Li Lun, San Li Yi Zong, Jiangdu Ji Li, Zhenguan Li, Xianqing Li, and the Sacrificial Ordinances, and none of them mention that the Son of Heaven announced the new moon on a monthly basis. If one argues that because there is no Mingtang Hall in the world, the ritual of announcing the new moon does not exist, then according to Jiangdu Ji Li, Zhengguan Li, Xianqing Li and the Sacrificial Ordinance, it clearly records offering sacrifices to the Five Deities of Directions at Mingtang. This corresponds with the Xiao Jing's statement: "The Son of Heaven honors King Wen in the Mingtang." If it is possible to record sacrificial rites at Mingtang even when there is no actual hall, then why does the text specifically omit any mention of announcing the new moon? If one argues that as long as a ruler has a Mingtang, the announcement of new moons should be conducted there, then since the Zhou and Qin dynasties had Mingtang halls, yet classical texts make no mention of the Son of Heaven announcing the new moon monthly, After extensive research into historical records, I find no evidence for such a ritual. Therefore, I respectfully request that the monthly first-day new moon sacrifice be discontinued in order to correct national rites and norms. It is my humble opinion that for the Son of Heaven, who holds supreme status, to adopt a ritual meant for feudal lords is not in accordance with the meaning of "issuing and announcing the new moon decree so that feudal lords may follow and implement it." Fengge Shilang Wang Fangqing submitted a proposal, saying:
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天子以孟春正月上辛，於南郊總受十二月之政，還藏於祖廟，月取一政頒於明堂。諸侯孟春之月，朝於天子，受十二月之政，藏於祖廟，月取一政而行之。故仲尼美而稱之曰：「明王之以孝理天下者也。」人君以其禮告廟，則謂之告朔；聽視此月之政，則謂之視朔，亦曰聽朔，其實一也。 |
| | The Son of Heaven receives the governance for all twelve months on the first xin day of the first lunar month at the southern suburbs, stores it in the ancestral temple, and each month retrieves one policy to announce at Mingtang. During the first lunar month, feudal lords pay homage to the Son of Heaven and receive the governance for twelve months. They store it in their ancestral temples and each month retrieve one policy to implement. Therefore, Confucius praised this practice by saying: "This is how a wise ruler governs the world through filial piety." When a sovereign performs this ritual in the temple, it is called announcing the new moon; To listen to and inspect the governance of that month is referred to as "inspecting the new moon," or also called "listening to the new moon." In essence, they are one and the same.
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春秋魯文公六年閏十月，不告朔。左氏傳云：「閏月不告朔，非禮也。夫閏以正時，時以作事，事以厚生，生人之道，於是乎在矣。不告閏朔，棄時政也。」則天子閏月亦告朔矣，寧有他月廢其禮乎？ |
| | In the tenth month of the year 619 AD (a leap month) during the sixth year of Duke Wen's reign in Lu, the new moon was not announced. The Zuo Zhuan states: "Not announcing the new moon during a leap month is against ritual." A leap month is used to correct the seasons, the seasons determine when activities should be carried out, and these activities support human life. The way of sustaining humanity lies precisely in this. "Not announcing the new moon for a leap month means abandoning seasonal governance." If the Son of Heaven must announce the new moon even during a leap month, how could there possibly be any other months in which this ritual is neglected?
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又按周禮太史職云：「頒告朔於邦國。閏月，詔王居門終月。」玉藻云：「閏月則闔門左扉，立於其中。」是天子閏月而行告朔之事明矣。每歲首元日，通天宮受朝，讀時令，布政事，此聽朔之禮畢，而合於周禮、玉藻之文也。 |
| | Furthermore, according to Zhou Li's description of the duties of the Tai Shi (Grand Historian): "Announce the new moon decrees to the states and nations." "In a leap month, an edict is issued for the king to remain at the gate for the entire month." Yuzao says: "During a leap month, close the left door of the hall and stand within it." This clearly indicates that the Son of Heaven performs the ritual of announcing the new moon even in a leap month. On the first day of each New Year, the emperor receives officials at Tongtian Hall, reads the seasonal decrees, and announces policies. This completes the rite of listening to the new moon and is in accordance with Zhou Li and Yuzao texts.
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又按鄭玄云：「凡聽朔告其帝。」臣愚以為其告朔之時，五方上帝之一帝也。春則靈威仰之例，以始祖而配之。人帝及神，列在祀典，亦於其月而享祭之。魯自文公始不視朔，子貢見其禮廢，欲去其羊，孔子以羊存猶可識禮，羊亡其禮遂廢，故云「爾愛其羊，我愛其禮」也。 |
| | Furthermore, according to Zhang Xuan: "Whenever one listens to the new moon, announce it to its emperor." In my humble opinion, when announcing the new moon, it refers to one of the Five Deities of Direction. For spring, for example, Lingweiyang is paired with the progenitor ancestor in accordance with this practice. The human emperors and deities listed in the sacrificial records are also honored and sacrificed to during their respective months. Since Duke Wen of Lu first ceased to inspect the new moon, Zigan observed that this ritual had been abandoned and wished to remove the sacrificial ram. Confucius believed that as long as the ram was still present, the ritual could be recognized; once it disappeared, the entire rite would be lost. Hence he said: "You love your ram, but I love my rites."
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漢承秦滅學，庶事草創，所以無告朔之事。至平帝元始中，王莽輔政，庶幾復古。後漢董卓西移，載籍湮滅，告朔之禮，於此而墜。宋何承天禮論，雖加編次，於事則闕。梁崔靈恩三禮義宗，但捃摭前儒，因循故事。隋大業中，煬帝令學士撰江都集禮，只鈔撮禮論，更無異文。貞觀、顯慶及祠令不言告朔者，蓋為歷代不傳，所以其文遂闕。今若每月聽政，於事亦煩，孟月視朔，恐不可廢。 |
| | The Han dynasty inherited the Qin dynasty's suppression of learning and was in a state of initial development for many matters; therefore, it had no practice of announcing the new moon. It was not until the Yuanshi period of Emperor Ping that Wang Mang, assisting in governance, nearly restored ancient customs. In Later Han, when Dong Zhuo moved westward, many records were destroyed; the ritual of announcing the new month was thus lost at this time. He Chengtian's Li Lun in the Song dynasty, although organized and compiled, still lacks completeness regarding these matters. Liang Cui Lingen's San Li Yi Zong merely collected the views of previous Confucian scholars and followed established precedents. During the Daye period of the Sui dynasty, Emperor Yang ordered scholars to compile the Jiangdu Ji Li; it merely excerpted from existing ritual discussions and contained no new or different texts. The Zhenguan, Xianqing, and Sacrificial Ordinances do not mention the announcement of new moons because this practice was not passed down through generations; thus, its records were lost. Now, if governance is conducted monthly, it would also be burdensome; inspecting the new moon at the beginning of each month should not be abandoned.
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從之。 |
| | The suggestion was accepted.
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開元二十六年，命太常少卿韋縚，每月進月令一篇。是後孟月朔日，御宣政殿，側置一榻，東西置案，令韋縚坐而讀之，諸司官長亦升殿列坐聽焉。歲除罷之。餘並具開元禮。 |
| | In the twenty-sixth year of Kaiyuan, Emperor Xuanzong ordered Tai Chang Shao Qing Wei Zuo to submit one Yue Ling (Monthly Ordinance) per month. From then on, on the first day of each beginning month, the emperor held court at Xuanzheng Hall. A small couch was placed to one side, and tables were arranged to the east and west. Wei Zuo was ordered to sit and read it aloud, while officials from various departments ascended the hall and sat in rows to listen. This practice was discontinued at year's end. The rest are detailed in Kaiyuan Li (Rites of Kaiyuan).
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議曰：讀時令，非古制也。自東漢始焉，其後因而沿襲。按太宰職：「正月之吉，懸治象之法於象魏，使萬人觀之。」又春官太史「頒告朔於邦國」，玉藻復云「聽朔於南門之外」，並無讀時令故事。而辟閭仁諝云「元日受朝讀令，此則聽朔禮畢，合於玉藻之文」，王方慶雖有所駮，大旨與仁諝不異，皆臆說也。凡言時者，謂四時耳。若正月之朔讀令，則合云歲令，何以謂之時邪？其夏秋冬，又何為不讀？斯則辟閭輩誤矣。 |
| | Commentary: Reading the seasonal decrees is not an ancient system. It began in the Eastern Han dynasty, and was subsequently followed and continued as a tradition. According to the duties of Tai Zai: "On a propitious day in January, hang up the model for governance on Xiangwei so that ten thousand people may observe it." Furthermore, the Spring Official Tai Shi is responsible for "issuing and announcing new moon decrees to states," and Yuzao also mentions "listening to the announcement of the new month outside the southern gate." There are no records or traditions about reading seasonal decrees. However, Pilv Renxu claimed that "on the first day of the year receiving court officials and reading decrees constitutes completing the ritual of listening to new moons, in accordance with Yuzao," and although Wang Fangqing raised some objections, his main ideas were not different from those of Renxu; both are speculative interpretations. Whenever the term "time" is mentioned in this context, it refers to the four seasons alone. If a decree were read on the first day of January, it should be called an annual decree; why then is it referred to as "seasonal"? Then why are decrees not read for summer, autumn, and winter? This indicates that Pilv Renxu and others were mistaken.
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漢高帝十月定秦，遂為歲首。七年，長樂宮成，制諸侯群臣朝賀儀：先平明，謁者治禮，引以次入殿門，庭中陳車騎步卒衛宮，設兵張旗幟。傳言「趨」。殿下郎中夾陛，陛數百人。功臣列侯諸將軍軍吏以次陳西方，東向；文官丞相以下陳東方，西向。大行設九賓，臚句傳。於是皇帝輦出房，百官執職傳警，引諸侯王以下至吏六百石以次奉賀。禮畢，復置法酒。諸侍坐殿上皆伏抑首，以尊卑次起上壽。觴九行，謁者言「罷酒」。御史執法舉不如儀者輒引去，群臣莫不振恐肅敬。 |
| | Emperor Gaozu of the Han Dynasty established Qin in October and thus set it as the beginning of the year. In the seventh year, the Changle Palace was completed. Regulations for court ceremonies by feudal lords and officials were established: before dawn, attendants in charge of rites would lead them into the palace gate in order; in the courtyard, chariots, cavalry, infantry, and guards were arranged to protect the palace, while soldiers displayed banners and flags. The phrase "qu" was used as a call for haste. Palace attendants and physicians stood on both sides of the palace steps, with hundreds of people at each level of the steps. Merit officials, marquises, generals, and military officers were arranged in order on the west side, facing east; Civil officials from the Prime Minister downward stood on the east side, facing west. The Grand Master of Ceremonies arranged for nine attendants to receive guests and announced the names in sequence. At this time, the emperor emerged from his chamber in a palanquin. Officials performed their duties and cleared the way; attendants led feudal lords, kings, and officials down to those of 600 dan rank in order to present congratulations. After the ceremony was completed, ritual wine was served again. those seated in attendance on the palace floor all knelt and bowed their heads. They then rose in order of rank to present longevity wishes. After nine rounds of wine were served, the attendant announced "the drinking is over." The imperial censors in charge of law enforcement would immediately remove anyone who failed to follow the proper etiquette, and all court officials were deeply fearful and respectful.
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至武帝，雖用夏正，然每月朔朝，至於十月朔，猶常享會。其儀：夜漏未盡七刻，鐘鳴，受賀及贄，公侯璧，二千石羔，千石、六百石雁，四百石以下雉。百官賀正月。二千石以上，上殿稱萬歲。舉觴御坐前。司空奉羹，大司農奉飯，奏食舉之樂。百官受賜宴饗，大作樂。 |
| | By the time of Emperor Wu, although the Xia calendar was adopted, court sessions were still held on the first day of each month until the first day of the tenth month; regular banquets and gatherings continued. The ceremony was as follows: before the seventh division of the night, when seven drum beats remained, bells were rung; congratulations and tribute gifts were received. Marquises and dukes presented jade discs (bi), officials of 2000 dan rank presented lambs, those of 1000 dan or 600 dan ranks presented geese, and those below the 400 dan rank offered pheasants. All officials celebrated the first day of January (the Lunar New Year). Officials of 2000 dan and above ascended to the hall and proclaimed "Ten Thousand Years" (longevity). Wine was presented before the emperor's seat. The Sikong (Minister of Works) presented soup, and the Dasi Nong (Grand Minister of Agriculture) served rice; music for the meal was performed. All officials received gifts and attended a grand banquet with elaborate musical performances.
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後漢歲首正月，為大朝受賀。其儀：夜漏未盡七刻，鐘鳴，受朝賀及贄。百官二千石以上，上殿稱萬歲。舉觴御坐前。司空奉羹，大司農奉飯，奏食舉樂。百官受賜宴饗，大作樂。 |
| | In the Later Han Dynasty, on the first day of the first lunar month as the beginning of the year, a grand court session was held to receive congratulations. The ceremony: before seven drum beats remained at night, bells were rung and the emperor received court greetings and tribute gifts. All officials of 2000 shi rank and above ascended the hall and proclaimed "Ten Thousand Years" (longevity). Wine was presented before the imperial seat. The Sikong (Ministry of Works) served soup, and the Dasinong (Grand Minister of Agriculture) brought rice; music for dining was performed. All officials received gifts at a grand banquet and enjoyed elaborate musical performances.
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| | 元正冬至... : |
魏文帝受禪後，修洛陽宮室，權都許昌。宮殿狹小，元日於城南立观殿，青帷以為門，設樂饗會。後還洛陽，依漢舊事。其藩王不得朝覲，明帝時，有朝者，由特恩，不得為常。 |
| | After Emperor Wen of Wei accepted the abdication, he renovated palaces in Luoyang and temporarily established his capital at Xuchang. The palace buildings were narrow and small, so on the first day of the year a viewing hall was erected in the southern part of the city. Green tents served as gates, and music and banquets were arranged for the gathering. Later, when returning to Luoyang, they followed the old Han Dynasty customs. Feudal kings were not allowed to attend court audiences; during Emperor Ming's reign, those who did so received special imperial favor and it was not considered a regular practice.
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| | 元正冬至... : |
晉武帝咸寧中，定儀：先正月一日，有司各宿設王公卿校便坐於端門外，太樂鼓吹又宿設四廂樂於殿前。夜漏未盡十刻，群臣集，庭燎起。上賀，謁報，又賀皇后。還從雲龍、東中華門入謁，詣東閤下便坐。漏未盡七刻，群司乘車與百官及受贄郎，下至計吏，皆入，詣階部，立其次，其階衛者如臨軒儀。漏未盡五刻，謁者僕射、大鴻臚各奏「群臣就位定」。漏盡，侍中奏「外辦」。皇帝出，鐘鼓作，百官皆拜伏。太常導皇帝升御座，鐘鼓止，百官起。大鴻臚跪奏「請朝賀」。掌禮郎贊「皇帝延王登」。大鴻臚跪贊「藩王臣某等奉白璧各一，再拜賀」。太常報「王悉登」。謁者引上殿，當御座。皇帝興，王再拜。皇帝坐，復再拜。跪置璧御座前，復再拜。成禮訖，謁者引下殿，還故位。掌禮郎贊「皇帝延太尉等」。理禮郎引公、特進、匈奴南單于、金紫將軍當大鴻臚西，中二千石、二千石、千石、六百石當大行令西，皆北面伏。鴻臚跪贊「太尉、中二千石等奉璧、皮、帛、羔、雁、雉，再拜賀」。太常贊「皇帝延公等登」。掌禮引公至金紫將軍上殿，當御座。皇帝興，皆再拜。皇帝坐，又再拜。跪置璧皮帛御座前，復再拜。成禮訖，謁者引下殿，還故位。王公置璧成禮時，大行令並贊殿下，中二千石以下同。成禮訖，以贄授受贄郎，郎以璧帛付謁者，羔、雁、雉付太官。太樂令跪請奏雅樂，樂以次作。乘黃令乃出車，皇帝罷入，百官皆坐。晝漏上水六刻，諸蠻夷朝客以次入，皆再拜訖，坐。御入後三刻又出，鐘鼓作。謁者僕射跪奏「請群臣上」。謁者引王公二千石上殿，千石、六百石停本位。謁者引王詣樽酌壽酒，跪授侍中。侍中跪置御座前，王還，自酌置位前，謁者跪奏「藩王臣某等奉觴，再拜上千萬歲壽」。侍中云「觴已上」，百官伏稱萬歲。四廂樂作，百官再拜。已飲，又再拜。謁者引王等還本位。陛下者傳就席，群臣皆跪諾。侍中、中書令、尚書令各於殿上上壽酒。登歌樂升，太官令又行御酒。御酒升階，太官令跪授侍郎，侍郎跪進御座前。乃行百官酒。太樂令跪奏「奏登歌」，三終乃降。太官令跪請具御飯，到階，群臣皆起。太官令持羹跪授司徒，持飯跪授大司農，尚食持案並授侍郎，侍郎跪進御座前。群臣就席。太樂令跪奏「奏食舉樂」。太官行百官飯桉遍。食畢，太樂令跪奏「請進舞」，樂以次作。鼓吹令又前跪奏「請以次進伎」。乃召諸郡計吏前，授敕戒於階下。宴樂畢，謁者一人跪奏「請罷退」。鐘鼓作，群臣北面再拜，出。 |
| | During the reign of Emperor Wu of Jin in the Xinning period, court rituals were established: before the first day of the lunar year, officials arranged for feudal lords, ministers, and generals to stay overnight at their designated places outside Duanmen Gate. The Ta Yue (Ministry of Music) also set up four quarters of music performances in front of the hall the night before. Before ten drum beats remained at night, all officials gathered and torches were lit in the court. They first offered congratulations to the emperor, then reported their greetings, followed by further congratulations for the empress. Afterward, they entered through Yunlong and Dong Zhonghua Gates to pay homage, proceeding to sit at the convenience hall beneath the East Ge Gate. Before seven drum beats remained at night, officials in charge rode their carriages along with ministers and tribute-receiving attendants, down to magistrates from the commanderies; all entered and stood in order on the steps. The guards on the steps followed the same procedures as those for a formal audience (linxuan yi). Before five drum beats remained at night, the Yeshi Puye (Minister of Attendants) and the Dahanlu each announced: "All officials have taken their positions." When the drum beats ended, the Shizhong presented a report stating, "The outer preparations are complete." The emperor emerged; bells and drums sounded, and all officials knelt in prostration. The Taichang led the emperor to ascend his throne; when he was seated, the bells and drums ceased, and all officials rose. The Dahanlu knelt and presented a report: "I request that court greetings be offered." The Zhangli Lang announced: "His Majesty extends an invitation for the king to ascend." The Dahanlu knelt again and announced: "Feudal kings, Minister Mou et al. present one white jade bi disc each; they bow twice to offer congratulations." The Taichang reported: "All the feudal kings have ascended." An attendant led them to ascend the hall, standing before the emperor's throne. The emperor rose; the feudal kings bowed twice. After the emperor sat down, they again performed two bows. They knelt and placed their jade discs before the throne, then bowed twice more. After completing the ceremony, attendants led them down from the hall to return to their original positions. The Zhangli Lang announced: "His Majesty extends an invitation to the Taiwei and others." The Lili Lang led the dukes, special envoys, the Southern Chanyu of the Xiongnu, and the Jinzi Jiangjun to stand west of the Dahanlu; officials of Zhong 2000 Shi, 2000 Shi rank, 1000 Shi, and 600 Shi stood west of the Dahangluling. All faced north and knelt in prostration. The Hanlu knelt and announced: "Taiwei, Zhong 2000 Dan officials et al. present jade bi discs, furs, silk, lambs, geese, pheasants; they bow twice to offer their congratulations." The Taichang announced: "His Majesty extends an invitation for Dukes and others to ascend." The Zhangli Lang led the dukes up to the Jinzi Jiangjun, who ascended the hall together and stood before the emperor's throne. When the emperor rose, they all bowed twice. After the emperor sat down again, they performed two more bows. They knelt and placed jade bi discs, furs and silk before the throne; then bowed twice again. After completing the ceremony, the attendants led them down from the platform and returned to their original positions. When Dukes placed jade bi discs as part of the ceremony, the Dahangluling and others announced from beneath the hall; officials ranked Zhong 2000 dan and below followed the same procedure. After completing the ceremony, they presented their tribute to the Shoushi Lang. The Lang then handed over the jade bi discs and silk to the attendants, while the lambs, geese and pheasants were given to the Taiguan. The Tailve Ling knelt and requested permission to perform the yale music; the musicians then played in sequence. The Chenghuang Ling then led out the carriage, the emperor withdrew and entered it, and all officials resumed their seats. When six shuike of daylight had passed on the clepsydra, the various southern and northern barbarian envoys entered in order; after bowing twice they all sat down. Three shuike after the emperor had entered, he emerged again, and bells and drums sounded. The Yueshi Puye knelt and presented a report: "Please allow all officials to ascend." The attendants led the dukes and 2000 shi rank officials onto the platform, while those of 1000 shi and 600 shi ranks remained in their original positions. The Yueshi led the dukes to the wine vessels, where they knelt and poured longevity wine, which was then handed over to the Shizhong. The Shizhong knelt and placed the cup before the throne. The dukes returned, poured wine themselves in front of their positions, and the Yueshi knelt to announce: "Fanyue Wang Chen Mou et al. present cups of wine; they bow twice for ten thousand years of longevity." The Shizhong announced: "The cup has been presented," and all officials knelt in prostration, shouting "Ten thousand years!" Music from the four wings began to play, and all officials bowed twice. After drinking, they performed two more bows of gratitude. The Yueshi led the kings and others back to their original positions. Those under the throne were summoned to take their seats, and all officials knelt and responded in agreement. The Shizhong, Zhongshu Ling, and Shangshu Ling each presented longevity wine from the platform. The Dengge music began to play as the Taiguan Ling once again served the imperial wine. As the imperial wine ascended the steps, the Taiguan Ling knelt and handed it to a Shilang, who then knelt and presented it before the throne. Then the wine was served to all officials. The Tailve Ling knelt and reported: "Please play Dengge music." After three complete performances, it ceased. The Taiguan Ling knelt to request the imperial meal be prepared; when the food reached the steps, all officials rose. The Taiguan Ling held the soup and knelt to hand it to the Siku, held the rice and knelt to give it to the Dasi Nong. The Shangshi held the tray and handed it over to a Shilang; the Shilang then knelt and presented everything before the throne. The officials took their seats at the banquet. The Tailve Ling knelt to report: "Please play the Shiju music for the meal." The Taiguan served rice and trays of food to all officials. After the meal, the Tailve Ling knelt and said: "Please present the dance," and the music began in sequence. The Guchui Ling then stepped forward and knelt to report: "Please proceed with the performances in order." They summoned the jili officials from various commanderies forward, and issued imperial instructions and warnings at the foot of the steps. After the banquet and entertainment ended, one Yueshi knelt and reported: "Please allow the officials to withdraw." The bells and drums sounded; all officials faced north, bowed twice, and exited.
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東晉江左多虞，不復晨賀。夜漏未盡十刻，開宣陽門，至平明始開殿門，晝漏上水五刻，皇帝乃出受賀。皇太子出會者，則在三恪下，王公上。正朝元會，設白獸樽於殿庭，若有能獻直言者，則發此樽飲酒。 |
| | During the Eastern Jin dynasty, due to frequent dangers on the Jiangzuo region, the morning court attendance was no longer held. Ten shuike before midnight, the Xuanyang Gate was opened; not until dawn did the hall gates open. Five shuike into daylight hours, the emperor emerged to receive congratulations. When the Crown Prince attended the assembly, he stood below the Sanke but above the dukes and officials. During the formal New Year's court assembly, a Baishou Zun was placed in the hall courtyard; if anyone could offer sincere and direct advice, they would be allowed to drink from this vessel.
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宋因晉制，無所改易，唯朝至十刻乃受朝賀，升皇太子在三恪上。 |
| | The Song dynasty followed the Jin system without change, except that court attendance and congratulations were received at ten shuike before dawn, and the Crown Prince was ranked above the Sanke.
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齊因之。 |
| | The Qi dynasty followed this practice as well.
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梁元會之禮，未明，庭燎設，文物充庭。臺門闢，禁衛皆嚴，有司各從其事。太階東置白獸樽。群臣及諸蕃客並集，各從其班而拜。侍中奏「中嚴」，王公卿尹各執珪璧入拜。侍中乃奏「外辦」，皇帝服袞冕，乘輿以出。侍中扶左，常侍扶右，黃門侍郎一人，執曲直華蓋從。至階，降輿，納舄，升御座。前施奉珪藉。王公以下，至阼階，脫舄劍，升殿，席南奉贄珪璧，禮畢下殿，納舄佩劍，詣本位。主客郎徙珪璧於東廂。帝興，入，徙御座於西壁下，東向。設皇太子王公以下位。又奏中嚴，皇帝服通天冠，升御座。王公上壽禮畢，食。食畢，樂伎奏。太官進御酒，主書賦黃甘，逮二品以上。尚書騶騎引計吏，郡國各一人，皆跪受詔。侍中讀五條詔，計吏更應諾訖，令陳便宜者，聽詣白獸樽，以次還座。宴樂罷，皇帝乘輿以入。皇太子朝，則遠遊冠服，乘金輅，鹵簿以行。與會則劍履升座。會訖，先興。 |
| | During the Liang dynasty's Yuankui ceremony, before dawn, torches were lit in the courtyard and ceremonial objects filled the court. The gate of the platform was opened; all imperial guards stood at full alert, and officials each carried out their respective duties. A Baishou Zun vessel was placed to the east of the Taistai steps. All officials and foreign envoys gathered together, each following their designated ranks for bowing ceremonies. The Shizhong reported: "Preparations are complete," and the dukes, senior officials, and Yins each entered with jade bi discs in hand to perform their bows. The Shizhong then announced: "All outer preparations are complete," and the emperor, dressed in his ceremonial robes and crown, emerged in his carriage. The Shizhong supported the left side, while a Changshi supported the right; one Huangmen Shilang held an ornate curved parasol to accompany him. Upon reaching the steps, he descended from his carriage, put on his shoes, and ascended to sit on the throne. A jade bi disc mat was placed before him. Dukes and officials below them, upon reaching the Zuo steps, removed their shoes and swords, ascended the platform, presented tribute jade bi discs on the southern side of the mat; after completing the ceremony they descended from the hall, put back on their shoes and sword pendants, then returned to their original positions. The Zhuke Lang moved the jade bi discs to the eastern wing. When the emperor rose and entered, his throne was moved beneath the western wall, facing eastward. The positions for the Crown Prince, dukes and officials were arranged. They again announced "Preparations complete," and the emperor donned his Tongtian Guan crown before ascending to sit on the throne once more. After completing the longevity wine ceremony for the dukes, a meal was served. After finishing the meal, music and performances were presented. The Taiguan presented imperial wine; the Zhushu distributed yellow dates to officials of second rank and above. The Shangshu Zouqi led the jili officials; one representative from each commandery and kingdom knelt to receive imperial edicts. The Shizhong read the five-pointed imperial decree; after each jili official responded with an acknowledgment, those who were instructed to present proposals for state affairs were allowed to approach the Baishou Zun in order and then return to their seats. After the banquet and entertainment concluded, the emperor returned by carriage. When the Crown Prince attended court, he wore his Yuanyou Guan ceremonial robes and rode in a golden chariot, accompanied by an official procession. During meetings, he ascended to his seat with sword and shoes on. After the meeting ended, he rose first.
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天監六年詔曰：「頃代以來，元日朝畢，次會群臣，則移就西壁下，東向坐。求之古義，王者讌萬國，唯應南面，何更居東面。」於是御座南向，以西方為上。皇太子以下，在北壁坐者，悉西邊東向。尚書令以下在南方坐者，悉東邊西向。舊元日，御座東向，酒壺在東壁下。御座既南向，乃詔壺於南欄下。又詔：「元日受五等贄，珪璧並量付所司。」周捨按：「周禮冢宰，大朝覲，贊玉幣。尚書，古之冢宰。頃王者不親撫玉，則不復須冢宰贊助。尋尚書主客曹郎，既冢宰隸職，今元日五等奠玉既竟，請以主客郎受。鄭玄注覲禮云：『既受之後，出付玉人於外。』漢時少府，職掌珪璧，請主客受玉，付少府掌。」帝從之。又尚書僕射沈約議：「正會儀注，御出，乘輿至太極殿前，納舄升階。尋路寢之設，本是人君居處，不容自敬宮室。按漢氏，則乘小車升殿。請自今元正及大公事，御宜乘小輿至太極階，仍乘板輿升殿。」制可。 |
| | In the sixth year of Tianjian, an imperial decree stated: "Since recent generations, after the New Year's Day court ceremony concludes and officials gather for a second meeting, they are to move beneath the western wall and sit facing east. "According to ancient principles, when a Son of Heaven hosts an audience with all nations, he should only face south; why then sit facing east?" Therefore, the throne was arranged to face south, and positions on the western side were considered superior. The Crown Prince and those seated along the northern wall all sat at the eastern edge facing westward. Shangshu Ling and officials seated in the southern area all occupied the western side, facing eastward. Previously on New Year's Day, the imperial throne faced east, and wine vessels were placed beneath the eastern wall. Since the throne now faces south, an edict was issued to place the wine vessel beneath the southern railing. Another decree stated: "On New Year's Day when receiving tributes from the five ranks, jade and jade discs should be measured and handed over to the relevant officials." Zhou She cited: "According to Zhou Li (Rites of Zhou), the Zongzai, in major court audiences, assisted with jade and tribute." The Shangshu is the ancient Zongzai. Recently, since the Son of Heaven no longer personally handled jade, it was no longer necessary for the Zongzai to assist. Later, it was proposed that the Lang of the Zhuguo Cao (Office of Guests) under the Shangshu, as a subordinate to the Zongzai's duties, should now receive the jade offerings from the five ranks on New Year's Day after they had been presented. Zhang Xuan's commentary on the Rites of Audience states: "After receiving [the jade], it is taken out and handed over to the jade officials outside." "In the Han dynasty, the Shaofu was in charge of jade discs and jade. It is requested that the Zhuguo Lang receive the jade and hand it over to the Shaofu for safekeeping." The emperor approved this proposal. Shangshu Puye Shen Yue proposed: "According to the ceremonial procedures for the formal court assembly, when the Son of Heaven leaves, he rides in a carriage to before Taiji Hall, removes his shoes, and ascends the steps. Later, it was noted that the Luqin chamber is originally where a Son of Heaven resides; thus, he cannot personally venerate his own palace. According to Han dynasty practice, one would ascend the hall in a small carriage. "It is requested that from now on, for New Year's Day and major official matters, the Son of Heaven ride in a small palanquin to the Taiji Hall steps, then ascend the hall using a wooden platform carriage." The imperial decree approved this.
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陳制，先元會十日，百官並習儀注，令僕以下，悉公服監之。設庭燎，街闕、城上、殿前，皆嚴兵，百官各設部伍而朝。宮人皆於東堂，隔綺疏而觀。宮門既無籍，外人但絳衣者，亦得入觀。是日，上事人發白獸樽。自餘亦多依梁禮云。 |
| | In the Chen dynasty system, ten days before the New Year's assembly, all officials rehearsed the ceremonial procedures. From the Lingpu downwards, they were to supervise in official robes. Court fires were set up; along the streets and gates, on city walls, and before the hall, troops stood in strict formation. Officials of all ranks assembled their units for court attendance. Palace attendants were all stationed at the East Hall, watching from behind latticed screens. Since there was no registry for palace gates, outsiders wearing crimson robes were also allowed to enter and watch. On this day, the emperor poured wine from a white beast-shaped zun (ritual vessel) for his attendants. The rest of the procedures also largely followed Liang dynasty rites.
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北齊元正大饗，百官一品以下，流外九品以上與會。一品以下、正三品以上，開國公侯伯、散品公侯及特命之官、刺史並升殿。從三品以下、從九品以上及奉正使人比流外官者，在階下。勳品以下端門外。侍中宣詔慰勞州郡國使。 |
| | In Northern Qi, for the New Year's grand banquet, officials from the first rank down to those of the ninth rank outside the regular system were allowed to attend. Those ranked below first grade and above third grade, as well as marquises, counts, viscounts of newly established states, holders of honorary titles such as marquis or count, officials given special appointments, and cishi (governors) were all allowed to ascend the hall. Those ranked from fourth grade downwards to ninth grade and those serving as envoys with status equivalent to officials outside the regular system stood below the steps. Officials of military merit ranks and lower were stationed outside the Duanguan Gate. The Shizhong announced an imperial decree to comfort and commend envoys from states, commanderies, and principalities.
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隋制，正朝及冬至，文物充庭，皇帝出西房，即御座。皇太子鹵簿至明陽門外，入賀。復詣皇后御殿，拜賀訖，還宮。皇太子朝訖，群官客使入就位，再拜。上公一人，詣西階，解劍，升賀；降階，帶劍，復位而拜。有司奏諸州表。群官在位者又拜而出。皇帝入東房，有司奏行事訖，乃出西房。坐定，群官入就位，上壽訖，上下俱拜。皇帝舉酒，上下舞蹈，三稱萬歲。皇太子與會，則設座於御東南，西向。群臣上壽畢，入位，解劍以升。會訖，先興。 |
| | Under the Sui system, on formal court days for New Year and Winter Solstice, the hall was filled with ceremonial objects. The emperor emerged from the western chamber to take his seat on the throne. The Crown Prince's procession arrived at Mingyang Gate, and he entered to offer congratulations. He then proceeded to the empress's hall, paid his respects with a bow of congratulation, and returned to the palace. After the Crown Prince had completed court attendance, officials and foreign envoys entered their positions and performed a second bow. One official of the highest rank approached the western steps, removed his sword, ascended to offer congratulations; descended the steps, fastened his sword again, returned to position, and performed a bow. The relevant officials presented memorials from various states. Officials present at their positions bowed again and withdrew. The emperor entered the eastern chamber; after the relevant officials reported that all matters had been completed, he emerged from the western chamber. After taking his seat, the emperor's attendants arranged for him to be seated properly; officials entered their positions, offered longevity wishes, and both the emperor and officials performed bows. The emperor raised his wine cup; all present danced in celebration, thrice shouting "Ten Thousand Years." If the Crown Prince attended the assembly, a seat was set to the southeast of the imperial throne, facing west. After officials completed their longevity wishes and returned to their positions, they removed their swords before ascending. After the assembly ended, they rose first.
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| | 元正冬至... : |
大唐開元八年十一月，中書門下奏曰：「伏以冬至，一陽始生，萬物潛動，所以自古聖帝明王，皆此日朝萬國，觀雲物，禮之大者，莫逾是時。其日亦祀圜丘，皆令攝官行事，質明既畢，日出視朝，國家以來，更無改易。緣修新格將畢，其日祀圜丘，遂改用小冬日受朝。若親拜南郊，受朝須改，既令攝祭，理不可移，伏請改正。」從之。因敕，自今以後，冬至日受朝，永為恆式。 至天寶三載十一月五日，甲子冬至，敕：「伏以昊天上帝，義在尊嚴，恭惟祀典，每用冬至。既於是日有事圜丘，更受朝賀，實深兢惕。自今以後，冬至宜取以次日受朝，仍永為恆式。」 又至六載十二月，敕：「承前諸道差使賀正，十二月早到，或有先見，或有不見。其所賀正表，但送省司，又不同進，因循日久，於禮全乖。自今以後，應賀正使，並取元日，隨京官例，序立便見，通事舍人奏知，其表直送四方館，元日仗下後一時同進。」 |
| | In the eighth year of Kaiyuan, November (December 13, 720 AD), Zhongshu Menxia submitted a memorial: "We humbly consider that on the Winter Solstice, yang energy begins to emerge and all things quietly stir. Therefore, since ancient times, sage emperors and enlightened kings have held court for envoys from all nations on this day, observing omens in clouds and weather—this is the most significant rite, none surpassing it at such a time. On this day they also performed sacrifices at the Round Mound, with substitute officials conducting the rites. After these ceremonies concluded at dawn and the sun rose for court audience, since the founding of our state, there has been no change to this practice. Because preparations for the new calendar were nearly complete, on that day the sacrifice at the Round Mound was held and court audience was moved to Xiao Dong Ri (Minor Winter Day). If the Son of Heaven personally performed sacrifices at the southern suburbs, court audience would need to be rescheduled. However, since substitute officials conducted the rites, there was no reason for change; we humbly request that this be corrected." The emperor approved it. Therefore, an imperial edict was issued: from now on, court audience shall be held on the Winter Solstice each year, to be permanently established as a fixed custom. On the Jiazi day of the eleventh month, five days (December 21, 744 AD), an imperial decree stated: "We humbly consider the Supreme Deity of Heaven, whose dignity must be honored. With reverence for ritual traditions, sacrifices have always been held on the Winter Solstice. Since there are already ceremonies at the Round Mound on this day and court audience with congratulations is also conducted, we feel deeply apprehensive and cautious. Therefore, from now on, the Winter Solstice shall be followed by court audience on the next day; this is to be permanently established as an unchanging custom." In the sixth year, December (January 10, 747 AD), an imperial decree stated: "Following previous practice, envoys from various circuits sent to congratulate on New Year arrive in December early; some may be seen first, while others are not. Their congratulatory memorials for the New Year have only been submitted to provincial offices, and they are not presented together. This has continued for a long time, completely deviating from proper ritual protocol. From now on, all envoys sent to offer New Year congratulations shall be arranged for the first day of the year. They are to follow the example of capital officials and stand in order for audience. Tongshi She Ren will report their arrival; their memorials should be directly delivered to Fangfang Guan (Office of Four Directions), and all submitted together one hour after the morning court ceremony on New Year's Day."
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| | 元正冬至... : |
永泰元年十一月詔：冬至令有司祭南郊後，於含元殿受朝賀。 |
| | In the first year of Yongtai, November (January 23, 765 AD), an imperial decree ordered: "On the Winter Solstice, after officials conduct sacrifices at the southern suburbs on behalf of the Son of Heaven, court audience and congratulations shall be received at Hanyuan Hall."
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| | 元正冬至... : |
建中二年十一月敕，宜以冬至日受朝賀。 |
| | In the second year of Jianzhong, November (December 21, 801 AD), an imperial edict stated: "Court audience and congratulations should be received on the Winter Solstice day."
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| | 元正冬至... : |
其尋常朝參準。貞觀十三年十月，尚書左僕射房玄齡奏：「天下太平，萬機事簡，請三日一臨朝。」詔許之。 至二十三年九月十一日，太尉無忌等奏，請視朝坐日。高宗報曰：「朕初登大位，日夕孜孜，猶恐壅滯眾務。自今以後，每日恆坐。」 永徽元年十月五日，敕京官文武五品，依舊五日一參。至二年八月二十九日下詔：「來月一日，太極殿受朝。此後每五日一度，太極殿視事，朔望朝，即為恆式。準元日令，中書令讀諸方表。」 |
| | The standard for regular court attendance is as follows: In the thirteenth year of Zhen Guan, October (November 20, 639 AD), Shangshu Zu Puye Fang Xuanling submitted: "With peace prevailing across the realm and state affairs being light, I request that Your Majesty attend court once every three days." The emperor issued an edict granting permission. In the twenty-third year, on the eleventh day of the ninth month (October 14, 649 AD), Taiwei Wu Ji and others submitted a memorial requesting that the emperor resume daily court sessions. Emperor Gaozong replied: "When I first ascended the throne, I toiled day and night, still fearing that state affairs might be delayed. From now on, I shall sit in court daily." On the fifth day of the tenth month in the first year of Yonghui (November 1, 650 AD), an imperial decree stipulated that civil and military officials of the capital with ranks five and above should attend court every five days as before. On the twenty-ninth day of the eighth month in the second year (September 25, 651 AD), an edict was issued: "On the first day of next month, court audience will be held at Taiji Hall. Thereafter, once every five days, official business shall be conducted at Taiji Hall; court attendance on the first and fifteenth of each month will become a permanent custom. Following New Year's Day regulations, the Zhongshu Ling shall read memorials from various regions."
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| | 元正冬至... : |
神龍元年四月十四日，初令文武官五品以上，每朔望參日，陛殿食。 |
| | On the fourteenth day of the fourth month in the first year of Shenlong (May 15, 705 AD), it was initially ordered that civil and military officials ranked five and above attend court on the first and fifteenth days of each month to partake in a meal at the Bidian.
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| | 元正冬至... : |
貞元七年四月敕：「昔者聖賢，仰觀法象，因天地交會之序，為父子相見之儀，沿習成風，古今不易。王者制事，在於因人，酌其情而用中，順其俗以為禮。咸覿之儀，既行父子之間；資事之情，豈隔君臣之際。申恩卿士，自我為初。自今以後，每年五月一日，御宣政殿，與文武百僚相見，京官九品以上，外官因朝奏在京者，並聽就列。宜令所司，即量定儀注頒示，仍編禮式，以著恆規。」其正至儀，具開元禮。 |
| | In the seventh year of Zhenyuan, April (May 26, 791 AD), an imperial decree stated: "In ancient times, sages and virtuous men observed celestial phenomena; following the order of heaven and earth converging, they established rites for father-son meetings. This practice became a tradition, unchanged from antiquity to the present day. When rulers establish regulations and affairs, they should do so according to people's customs; they must consider human sentiment and apply the principle of moderation, following local traditions to form rites. The ceremony of mutual visitation has already been practiced between father and son; Given the sentiments involved in such matters, how could it be separated from the relationship between ruler and subject? To extend grace to noble officials is a practice I shall initiate. From now on, on the first day of May each year, I shall hold court at Xuanzheng Hall and meet with civil and military officials. Capital officials ranked nine and above, as well as provincial officials who are in the capital to present reports, will all be allowed to attend. The relevant authorities should immediately measure and establish ceremonial procedures for promulgation, and compile the rites into a formal format to serve as an enduring regulation." The specific ceremonies for these occasions are detailed in Kaiyuan Li.
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| | 策拜皇太... : |
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| | 策拜皇太... : |
後漢制，拜皇太子儀：百官會，位定，謁者引皇太子當御座殿下，北面；司空當太子西北，東面立。讀策書畢，中常侍持太子璽綬東向授太子，太子再拜，三稽首。謁者贊曰「皇太子臣某」，中謁者稱制曰「可」。三公升階上殿，賀壽萬歲。因大赦天下。禮畢。 |
| | The system of the Later Han stipulated that when conferring the title of Crown Prince, the ceremony was as follows: officials of all ranks assembled, their positions were established, and a Yezhe official led the Crown Prince to stand before the imperial throne in the courtyard, facing north; The Sikong stood northwest of the Crown Prince, facing east. After reading the decree was completed, a Zhongchangshi official held the seal and sash of the Crown Prince facing east to present them to the Crown Prince. The Crown Prince then bowed twice and performed three kowtows. The Yezhe official announced, "Minister [Pinyin] of the Crown Prince," and a central Yezhe official declared on behalf of the emperor's decree, "Approved." The Three Dukes ascended the steps onto the hall to offer congratulations with shouts of "Ten thousand years of longevity." A general amnesty was then granted throughout the empire. The ceremony concluded.
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| | 策拜皇太... : |
東晉孝武帝太元十二年，臺符問：「皇太子既拜廟，朝臣奉賀，應上禮否？」國子博士車胤云：「百辟卿士，咸與盛禮，展敬拜伏，不須復上禮。唯方伯牧守，不睹大禮，自非酒牢貢羞，無以表其乃誠，故宜有上禮。亦如元正大慶，方伯莫不上禮，朝臣奉璧而已。」太學博士庾弘之議：「按武帝咸寧中，諸王新拜，有司近臣諸王公主上禮。今皇太子國之儲副，既已崇建，普天同慶。謂應上禮奉賀。」 |
| | In the twelfth year of Taoyuan reign period of Emperor Xiaowu of the Eastern Jin (October 20, 387 AD), Tai Fu asked: "After the Crown Prince has performed ancestral rites at the temple and court officials have paid homage, should a formal ceremony be held?" Guozi Bohu Che Yin said: "All the officials and ministers have already participated in this grand ceremony, expressing their respect through bows and prostrations; there is no need for a further formal ceremony. Only the regional governors and local magistrates have not witnessed this grand ceremony; without offering wine, sacrificial animals, and tribute, there would be no way for them to express their sincerity. Therefore, it is appropriate to hold a formal ceremony." This is also similar to the New Year's Day celebrations; regional governors always present offerings, while court officials merely offer jade tablets in homage." Tai Xue Bohu Yu Hongzhi argued: "According to the middle years of Xinning reign period of Emperor Wu, when various princes were newly enfeoffed, officials and close ministers as well as princesses of the royal family presented offerings. Now that the Crown Prince is the designated heir to the throne, having already been honored and established, all under heaven share in this celebration. It should be considered appropriate for offerings to be presented as a sign of homage."
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| | 策拜皇太... : |
按漢魏故事，皇太子稱臣。新禮以太子既以子為名，而又稱臣，臣子兼稱，於義不通，除太子稱臣之制。摯虞以為：「孝經『資於事父以事君』，義兼臣子，則不嫌稱臣。宜定新禮，皇太子稱臣如舊。」詔從之。 |
| | According to the precedents of the Han and Wei dynasties, the Crown Prince paid homage by kneeling and kowtowing. The new ritual regulations stated that since the Crown Prince was already named as a son, and yet also paid homage by calling himself a subject, this dual designation of "son" and "subject" did not conform to principles. Therefore, the system requiring the Crown Prince to call himself a subject was abolished. Zhi Yu believed: "The Classic of Filial Piety states, 'One should serve the ruler as one serves one's father,' which combines the meanings of both son and subject; therefore, there is no objection to calling oneself a subject. It is appropriate to establish new rituals, with the Crown Prince continuing as before in calling himself a subject." The imperial edict followed this recommendation.
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| | 策拜皇太... : |
北齊冊皇太子，皇帝臨軒，司徒為使，司空副之。太子服遠遊冠，入至位。使者入，奉冊讀訖，皇太子跪受冊於使者，以授中庶子。又受璽綬於尚書，以授庶子。稽首以出。就冊，使者持節至東宮，宮臣內外官定列。皇太子階東，西面。若幼，則太師抱之，主衣二人奉空頂幘服從，以受冊。明日，拜章表於東宮殿庭，中庶子、中舍人乘軺車，奉章詣闕堂謝。擇日齋於崇正殿，服冕，乘安車謁廟。擇日群臣上禮，又擇日會。明日，三品以上牋賀。 |
| | In the Northern Qi dynasty, when bestowing the title of Crown Prince upon a prince, the emperor would personally appear at the xuan (a ceremonial platform), with the Sikong serving as envoy and the Sikong as his deputy. The Crown Prince wore the Yuanyou crown, entered, and took his position. The envoy entered, presented the decree, read it aloud, then concluded. The Crown Prince knelt and received the decree from the envoy, who then handed it over to Zhong Shuzi (an official in charge of the Crown Prince's household). He also received the seal and sash from the Shangshu, who then passed them to Shuzi (another official in charge of the Crown Prince's affairs). After performing a kowtow, he exited. When the decree was to be conferred, the envoy carrying the imperial scepter arrived at the Donggong (the Crown Prince's palace), and both internal and external officials of the palace were arranged in order. The Crown Prince stood on the eastern side of the steps, facing west. If the Crown Prince was young, then the Taishi would hold him in his arms; two officials of the Zhuyi (wardrobe department) would present empty caps and ceremonial attire to follow along as he received the decree. The next day, a memorial was presented in the courtyard of the Donggong palace. Zhong Shuzi and Zhong She Ren rode in light carriages to carry the memorial to the court hall for an audience and to express gratitude. On a selected day, he would observe a period of purification at Chongzheng Hall, wear ceremonial robes with a crown, ride in an Anche (a type of ceremonial carriage), and pay homage at the ancestral temple. A day was selected for officials to present offerings; another day was also chosen for a gathering. The next day, officials of the third rank and above presented congratulatory letters.
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| | 策拜皇太... : |
大唐臨軒冊命皇太子，如開元禮。 |
| | In the Great Tang dynasty, when the emperor personally appeared at the xuan to bestow the title of Crown Prince through a decree, it followed the Kaiyuan ritual.
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