Section 76.1
The essential nature of the five grains and other foodstuffs is that they are things that Heaven bestows on the people. The foodstuffs maturing during the four seasons that are offered at the ancestral temples are the gifts that the people receive from Heaven, and [they therefore] offer them at the ancestral temples. This is an expression of utmost reverence, and to devote them for use as sacrificial offerings is most suitable. The sacrificial offerings of the ancestral temple are the highest expression of the plenitude of things.
In spring, one presents the fruits of the Dou vessel;
in summer, one presents the fruits of the Suan vessel;
in autumn, one presents the fruits of the Gui vessel;
in winter, one presents the fruits of the Dui vessel.
1“Fruits of the Dou vessel” mean scallions, which are the first crop to emerge in the spring.
2“Fruits of the Suan vessel” means cooked wheat, which is the first [grain] received in the summer.
3“Fruits of the Gui vessel” means glutinous panicled millet, which is the first [grain] to mature in the autumn.
“Fruits of the Dui vessel” means paddy rice, which is the last [grain] to mature in the winter.
Being the first to emerge in the spring, [the sacrifice of scallions] is called “Ci”
4 to commend [its ability] “to take control”;
being the first received in the summer,
5 [the sacrifice of wheat] is called “Yue” to honor [its ability] “to ferment”;
6being the first to mature [
cheng] in the autumn, [the sacrifice of glutinous panicled millet] is called “Chang” [to taste], which means “sweet” (
gan);
7being the last to ripen [
shu] in the winter, [the sacrifice of newly harvested rice] is called “Zheng” [steam], which means “numerous” (
zhong).
8To present and offer what is received from Heaven during the four seasons constitutes the four sacrifices.
9 They venerate Heaven’s gifts and honor the ancestral temple. Upon receiving his lord’s gifts, Confucius always offered a sacrifice; how much more so when Confucius received Heaven’s gifts! Within the span of a single year, Heaven’s gifts arrive four times. When they arrive, one makes offerings. This is why there are four sacrifices a year at the ancestral temple.
There is not a single noble man who does not [wish to] eat freshly harvested foodstuffs. But when the gifts of Heaven arrive, [the noble man] invariably first presents them at the ancestral temple, and only then does he dare partake of them. Such is the heart that venerates Heaven and is respectful of the ancestral temple. To venerate Heaven is to beautify righteousness; to show respect for the ancestral temple is to make much of the rites. Now the sage was extremely cautious of such matters, so
he did not begrudge
10 that the sacrificial victims were numerous but desired [only] that they be unblemished.
He did not begrudge that the sacrifices were incessant, but desired [only] to be reverent and respectful.
When the noble man carries out sacrifice, he does so personally [and] expresses his innermost sincere intentions, manifesting to the fullest the Way of respect and purity to receive with the highest honors [the ancestral spirits]. Thus the ancestral spirits arrive to accept [his offerings]. One who makes offerings in this way can be said to be able to sacrifice. Sacrifice means perspicacity.
11 It refers to being good at reaching the ghosts and spirits. Once good [at reaching the ghosts and spirits], one can reach what cannot be heard or seen. Therefore, it is called “perspicacity.” I use the term [“perspicacity”] to refer to what [causes the ghosts and spirits] to accept [the offerings]. Therefore making offerings is not an empty practice. How could it not require perspicacity?
“To sacrifice” also means “to commune.” When one offers sacrifices, one then can see what cannot be seen.
One who sees what cannot be seen can then understand Heaven’s commands [concerning] ghosts and spirits.
One who understands Heaven’s commands [concerning] ghosts and spirits can then understand the meaning of the sacrifices.
One who understands the meaning of the sacrifices can then understand [the need for] attaching importance to sacrificial matters.
Confucius said: “If I do not take part in a sacrifice, [it is as if I did not sacrifice]. Sacrifice to the spirits as if the spirits were present.”
12 One attaches importance to the sacrifices as if one were serving one’s living [parents]. Therefore with regard to the ghosts and spirits, the Sage [Confucius]
feared them and dared not cheat them;
trusted them but did not count on them alone;
served them and did not merely rely on them.
He relied on their generosity to repay those who possessed virtue;
he relied on their lack of selfishness to bring happiness to the people.
This sentiment can be seen in the Ode that states:
“Oh you noble men!
Do not reckon your peace and rest will persist.
Quietly fulfill the duties of your offices.
Show fondness for the correct and upright.
And the spirits will hear you.
And give you great blessings.”
13
Those who are correct and upright receive blessings. Those who are not correct and not upright do not receive blessings. This is [Heaven’s] standard. With this poem, it became a standard for the whole world. What does “not to accord with the standard” mean? The language of the poem is straightforward and repeatedly uses expressions of regret in the hopes that people will examine its intent. But those who still do not examine it: How lost they are! Confucius said: “The weighty documents! The memorable sayings! Aha! One must not let them go unexamined. Surely one will find worthy principles in them.”
14 This expresses it. [76/75/3–21]