In the year 581 AD, the emperor sent two significant figures: one was Yang Chun, who held the titles of Grand Tutor, Minister of Works, and Duke of Qi, and the other was Yang Ji, who held the titles of Grand Minister, Grand General, and Duke of Jincheng, to present the imperial seal, official stamp, and abdication decree to Emperor Yang Jian of the Sui Dynasty. The recording official, Yu Qing, suggested that they set up an altar for the ceremony. However, Doctor He Tuo disagreed, arguing that the abdication ceremony was a ritual meant to report to the heavens, similar to how the Wei Dynasty accepted the Han Dynasty's abdication at a previously established altar during prosperous times. Since the ceremony took place in a different location, there was no need for an additional altar. Han Gaozu was at Sishui, and Emperor Guangwu was at Haotang, neither of which were the capital, and no altars had been built there. The Jin and Song Dynasties conducted their abdications in the capital, using the southern outskirts altar, without needing a new one. Moreover, the Northern Wei Emperor ascended the throne at Zhuque Pavilion, and Emperor Zhou Wu held court at Lu Gate, both of which were self-imposed practices that did not adhere to ritual protocol. Setting up an altar in the mansion now would invite ridicule in the future! Everyone agreed that He Tuo's argument made sense.
On the first day of February, Yang Chun and his companions rode in a magnificent carriage, accompanied by a grand procession holding ceremonial staves, leading the officials to the entrance of Yang Jian's residence. The civil and military officials, dressed in court attire, stood to the south of the entrance, facing north. Yang Jian wore a crown for long journeys, with officials from his residence attending him nearby. The recording official entered to make his report, and the officials from the Ministry of Rites guided Yang Jian, with the residence officials following as they walked to the west side of the eastern wing of the main gate. Yang Chun held the abdication edict, and Yang Xuan held the jade seal and insignia, stepping forward. Yang Jian saluted them by cupping his hands, then entered from the left, while Yang Chun and the others entered from the right. The officials followed into the courtyard. Yang Chun faced south, read the abdication edict, and presented it to Yang Jian. Yang Jian faced north, bowed twice, and respectfully declined to accept. The Grand Commandant Li Mu came out to explain the imperial decree and, along with the officials, urged Yang Jian, but he continued to refuse. Yang Chun and the others presented the edict again and urged him once more. Yang Jian bowed once more and accepted the edict with his head lowered, then handed it to Gao Jiang; he received the jade seal and passed it to Yu Qingze. Yang Jian retreated to the steps on the east side. The envoys and officials faced north, holding their tablets, and shouted "Long live!" three times in unison. Someone suggested that Yang Jian change into formal imperial attire, but Yang Jian declined and chose instead to wear a gauze cap and yellow robe, then went to the Lingguang Hall. Inside the hall, he changed into the ceremonial robe (the emperor's formal attire) and rode in a small carriage, exiting from the west, just like the New Year court assembly. The Minister of Rites held the document accepting the abdication along with reports of auspicious omens, and presented them at the foot of the eastern steps. The courtier knelt before Yang Jian and read it aloud. The Minister of Internal Affairs read the edict, granting a general amnesty and renaming the era to Kaihuang. That day, Yang Jian ordered the relevant departments to perform sacrifices to heaven and earth in the southern suburbs.
It is said that later, the state of Qi sought to officially designate the Empress Dowager, so the Grand Marshal carried jade and silk to the Round Mound and the Square Marsh to offer sacrifices to heaven and earth, then proceeded to the temple for worship. Meanwhile, the Emperor stood in the hall and ordered the Grand Guardian to hold the ceremonial staff, followed closely by the Grand Marshal. Next, nine ceremonial attendants were arranged, and the Emperor dispatched an envoy with the jade seal, imperial insignia, official decree, and ceremonial staff to the upper pavilion in the west.
That day, the Zhaoyang Hall was filled with various precious items. After the Emperor had finished inspecting them in the hall, the envoy took his position, holding the ceremonial staff and jade seal, and read the decree to establish the Empress Dowager. Two attendants stepped forward to express their gratitude, receiving the ceremonial staff, decree, and jade seal, which were then passed to the junior palace attendants. The junior palace attendants took these items to the upper pavilion. The Empress Dowager, dressed in formal ceremonial attire, sat in the Zhaoyang Hall, accompanied by the princesses and noblewomen, all bowing respectfully to the Emperor. The junior palace attendants entered with the ceremonial staff and imperial insignia, which were taken by the female attendant and presented to the Empress Dowager. The Empress Dowager stood up, took them, and handed them to the maid beside her. She then sat down again and returned the ceremonial staff to the envoy, who then exited. The ceremony to establish the Empress followed the same rituals as those for the Empress Dowager.
When Hou Qi was about to establish the Crown Prince, the Emperor stood in the hall, the Minister of Works served as the messenger, followed by the Minister of Rites. The Crown Prince wore a traveling cap and walked to the designated location. The messenger entered, read the decree to establish the Crown Prince, and the Crown Prince knelt to receive the decree from the messenger, and handed it to the Chief Grand Secretary. He then received the jade seal and the imperial seal from the Minister of Works, handing them to the Grand Secretary. He then bowed to express gratitude and then exited. For the formal ceremony to establish the Crown Prince, the messenger came to the Eastern Palace holding a ceremonial staff, and the palace officials stood in order of rank. The Crown Prince stood at the east side of the steps, facing west. If the Crown Prince was still young, the Grand Preceptor would carry him, and two attendants responsible for his garments would follow, holding empty hats and clothes, accepting the establishment together. The following day, a thanksgiving ceremony was held in the courtyard of the Eastern Palace, with the Chief Grand Secretary and the Chief Chamberlain riding in ornate carriages, bringing memorials to the court to give thanks. The following day was designated for fasting in Chongzheng Hall, dressed in ceremonial robes and riding in splendid carriages to the temple for offerings. On another day, court officials paid their respects, and on yet another day, a banquet was held. On the following day, officials of third rank and above submitted their congratulatory memorials.
When the sun was a bit higher in the morning, the emperor ordered the conferral of titles on the princes. A low-ranking official from the Ministry of Personnel rode a horse, holding the conferment documents, and rushed to the prince's residence. The prince, who was riding in a splendid carriage, arrived at the East Yamen Gate accompanied by a grand entourage and then transferred to a lighter palanquin to enter the palace. Once he arrived and settled down, the Minister read the conferment documents, handed them to the prince, and then presented the prince with the seal and sash. After the ceremony, the prince switched to the lighter palanquin, returned to the entourage, and then took the splendid carriage to the palace gate, where he bowed in gratitude. After expressing his gratitude, he went to the ancestral temple to pay his respects before returning to his residence. Upon returning to the residence, the Grand Master held the ceremonial scepter, and the Minister of Personnel presented the conferment documents while the Assistant Imperial Censor presented the scepter. The envoy was ordered to leave, took the lighter palanquin, and holding the ceremonial scepter, headed to the prince's residence. The envoy entered the residence, standing on the steps to the west, facing east. The prince entered the residence, standing on the steps to the east, facing west. The envoy read the conferment documents, the scholar read the copy of the documents, and the prince bowed in reverence. After rising, the prince stepped forward to receive the conferment documents, seal, sash, and the fief, then prostrated himself three more times before returning to his original position, with the gratitude ceremony continuing as before. If the conferment was held in the provincial capital, after receiving the ceremonial scepter and the conferment documents, the envoy would take the lighter palanquin to the provincial capital, with the ceremony being the same as that at the prince's residence.
Kings, Three Dukes, Grand Herald, Shangshu Ling, dukes of the fifth rank, as well as empress dowagers, consorts, and princesses, upon receiving their titles, must go through a grand ceremony. Each person receives a scroll, two feet long, wrapped in white silk. Inside are twelve bamboo slips, six of the same length as the scroll, and the other six one foot two inches long. The scroll's content is derived from collected texts, all in seal script. The ceremonies for both mourning and posthumous titles are conducted in the same manner. Kings, dukes of the fifth rank, and local nobles, when receiving their titles, must take soil from the altar of their fiefdom, wrapped in white grass, and placed in a green box. The box measures five inches on each side, painted green, sealed, and then given to them as their altar soil.
During the title bestowal ceremony held by the Sui Dynasty emperor in the palace, only the Three Teachers, kings, and Three Dukes are permitted to ride in carriages; others are not allowed. Officials are arranged in a predetermined order, and after the Neishi Ling reads the title bestowal decree, the recipient bows to accept it before stepping back. The title bestowal ceremony then continues as previously described. If the title is bestowed upon a founding meritorious official, the altar official will hold the soil from the altar, standing to the south of the ceremonial procession, facing west. After each title bestowal, the recipient is presented with the altar soil.
It is said that the Emperor of Later Qi was going to hold the coming-of-age ceremony (成年礼), first offering jade and silk to Heaven and Earth, then offering sacrifices to the ancestral temple, and finally selecting an auspicious day to hold the ceremony in the palace's grand hall. Before the ceremony began, everyone stood in their positions, and the Emperor emerged wearing a simple cap. The Grand Commandant washed his hands and stepped forward to assist the Emperor in changing from the simple cap to the formal black cap. The Grand Commandant then moved to the right of the Grand Guardian, facing north as he recited the prayer. After that, the Grand Guardian placed the crown upon the Emperor's head, the Attendant fastened a black hatband, removed the Emperor's crimson robe, and replaced it with the ceremonial attire. After the ceremony, the Grand Guardian extended his wishes for the Emperor's longevity, and all the officials joined in three cheers for the Emperor's long life. The Emperor then entered the inner chambers to rest, changed his position, but did not acknowledge the officials' well wishes. A few days later, civil and military officials in their court attire offered the Emperor twelve vessels of wine, twelve bags of rice, and twelve head of cattle. The Emperor subsequently chose another day to personally make offerings to Heaven and Earth and the ancestral temple.
The Crown Prince is going to hold the coronation ceremony. The Grand Minister first offers the designated offerings to the seven ancestral temples, then selects a day to hold the ceremony in the spacious courtyard of the palace. The appropriate officials have set up tents in the Chongzheng Hall. Before the ceremony begins, the Crown Prince comes out wearing a plain cap and court dress, standing on the south side of the east steps facing west. After the messenger enters, he stands on the south side of the west steps facing east. After receiving the imperial edict, the Crown Prince enters the inner chamber to wash and prepare, then comes out facing south. After the messenger bows, he walks to the designated seat for the ceremony, sits facing west. The Minister of Rites washes his hands, walks to the front of the Crown Prince to help him comb his hair. The messenger also washes his hands, holds the "Xian Sanliang headdress," walks to the Crown Prince, faces east to pray, then helps the Crown Prince take off the plain cap and put on the Xian Sanliang headdress. After the Crown Prince stands up, he enters the inner chamber to change clothes, then comes out facing south and returns to his seat. The Minister of Rites helps the Crown Prince wash and prepare again. After the messenger washes his hands again, prays, helps the Crown Prince take off the Xian Sanliang headdress, and puts on the "Yuan You Crown" (another type of hat). The Crown Prince enters the inner chamber again to change clothes. Then a seat is set up on the west side of the central pillar, the messenger bows and sits down facing south. The Minister of Rites cleans the wine vessels, pours wine, and the messenger walks to the seat, facing north to pray. The Crown Prince bows to accept the wine, then sits down, makes offerings, takes a sip of wine, puts down the wine cup, descends the steps, and returns to his original position facing west. The Three Scholars and the Three Young Officials, as well as all the officials in court, bow. Afterwards, another day is designated to host a banquet for the palace officials, and another day is designated for ancestral offerings.
The emperor of the Sui Dynasty was to conduct a coronation ceremony for the crown prince. The day before, the emperor fasted in the Tai Chi Hall. The crown prince and the officials participating in the ceremony also fasted in the main sleeping quarters. Early the next morning, the officials responsible for the ceremony went to worship at the ancestral temple, then set up a banquet on the steps of the eastern side of the palace (the Zuo steps). The emperor, dressed in ceremonial robes, entered to pay homage and then sat on the throne. The guests guided the crown prince forward, and he ascended to the banquet, sitting facing west. The person responsible for the coronation sat by the dressing area, preparing the tassels for the crown. After the guests washed their hands, they approached to place the black cap on the crown prince's head. The coronation officiant prepared the neck tassel (a type of crown ornament). The guests guided the crown prince to the eastern side hall, where he changed into a black top and white bottom before re-emerging. The coronation officiant sat again by the dressing area, and the guests approached to place the travel cap on the crown prince's head. After changing clothes, the guests presented the ceremonial crown, the highest honor. The crown prince returned to the eastern side hall to change clothes before re-emerging. The guests guided the crown prince to stand facing south, then presented sweet wine (used for sacrifices), walked to the banquet, and prayed facing north. The crown prince bowed to accept the wine cup. The guests returned to their seats and bowed in return, facing east. The coronation officiant placed offerings in front of the banquet, and the crown prince performed the sacrifice. After the ceremony concluded, the crown prince descended from the banquet and walked to the east side of the emperor's throne to bow. The official who conveyed the emperor's orders, the Imperial Messenger, informed the crown prince of the emperor's instructions, and the crown prince bowed. The coronation officiant guided the crown prince down the western steps. The guests stepped forward to greet the crown prince. The coronation officiant guided the crown prince forward to stand in the courtyard, facing east. After the royal relatives finished bowing, the coronation officiant also bowed, and the crown prince returned the bows one by one. The guests and the coronation officiant took their seats again. The Imperial Messenger announced the end of the ceremony on the emperor's orders, prompting the officials responsible for the ceremony to bow. The guests and the coronation officiant bowed again. The emperor descended to the Zuo steps to bow, and everyone below the crown prince, including the guests, also bowed. The emperor left, changed clothes, and returned to the palace. The crown prince followed him to the palace entrance, then entered to pay respects to the empress; after bowing, he returned.
The entire coronation ceremony, from the fasting the day before to the complex and solemn rituals the next day, was carried out according to strict ceremonial rules, reflecting the ancient royal hierarchy and grand ceremonial norms. Terms such as "crown," "Zibuguan," "Yuanyouguan," and "Mianmian" showcase the exquisite nature of ancient clothing culture. The entire process was solemn and dignified, also reflecting the importance placed on the heir to the throne in ancient society.
After the Emperor of the Later Qi Dynasty married the Empress, the betrothal, naming, and dowry ceremonies were completed. Then, the Emperor reported to the Circular Mound Altar, Square Earth Altar, and ancestral temple, with the same grandeur as the enthronement ceremony. On that day, the Emperor, in the palace, ordered the Grand Marshal to act as the envoy, with the Minister of Works as the deputy envoy. They carried the Emperor's tokens and seals and went to the Empress's palace. The envoys faced east and handed the Emperor's edict and seals to the Chamberlain. The Empress received the edict in her palace hall. After the envoys left, civil and military officials all paid their respects to the envoys. The relevant authorities prepared for the Empress's welcoming ceremony. The Grand Protector and Grand Marshal set out as ordered. The Empress, dressed in ceremonial attire, welcomed the envoys at the palace gate. The envoys entered the palace, ascended the steps of the guest hall, facing east. The Empress ascended the steps of the host hall, facing west. Gifts were arranged in the courtyard. Seats were placed between two columns, and attendants holding the Emperor's tokens and edicts walked up, and the Empress knelt to receive them. After seeing off the envoys, they paid their respects outside the palace gate. The relevant authorities first set up tents between the two columns of the Zhao Yang Hall, preparing for the feast with the Empress. The Empress, dressed in splendid embroidered clothes, wearing ribbons, jade pendants, and a headdress, was guided by palace maids and helped onto a lavish carriage. Female attendants holding the seal accompanied her on the carriage. The procession was as grand as the Emperor's inspection tours.
The emperor, dressed in ceremonial attire, walked out of the palace and ascended to the throne. After the empress entered the palace, a large ceremonial procession halted outside the palace gates, while a smaller procession entered the palace. Upon reaching the Eastern Pavilion, the curtains of the carriage were lowered, and the empress alighted, walking along the laid carpet into the Zhaoyang Hall. Upon arriving at her seat, a maid removed the empress's headpiece. The empress first bowed to the emperor and then stood up; the emperor then bowed and stood up. The emperor ascended the western steps to his designated seat and sat down with the empress. They each enjoyed three meals and drank two cups of wine, finally sharing a cup of marriage wine. Once the ceremony concluded, the empress stood up and faced south. The emperor went to the Taiji Hall, where officials below the rank of prince bowed to him. The emperor then entered the Taiji Hall. The next day, the empress donned her formal attire and expressed her gratitude to the emperor in the Zhaoyang Hall. Two days later, the empress brought offerings of hazelnuts, chestnuts, and dates to pay respects to the empress dowager in the Zhaoyang Hall. After selecting a favorable date, the ministers presented gifts to the empress. Another favorable date was chosen for the ancestral worship at the ancestral temple. The emperor sent the Grand Commandant to conduct the grand sacrifice first, followed by offerings at various ancestral temples.
For the ceremony of the crown prince marrying a consort, the emperor sent envoys to propose the marriage, and relevant departments prepared gifts. Once everything was ready, the envoys were ordered to depart. The host welcomed them outside the palace gates. After the ceremony, they met in the Listening Hall. The next steps involved inquiring about names and auspicious signs, with procedures similar to those of the marriage proposal. For the marriage contract, the Minister of Works and the Chief Minister were dispatched as envoys to prepare the gifts. For the selection of the date, the Minister of Rites and the Chief of the Ancestral Temple were sent, following the same procedures as the marriage proposal. For the wedding, the Grand Commandant was dispatched as an envoy. Three days later, the crown princess paid her respects to the emperor in the Zhaoyang Hall and then paid her respects to the empress in the Xuanguang Hall. After selecting a favorable date, the ministers presented gifts to the crown princess. Several days later, the crown princess returned to her parental home. A few days later, the crown prince visited his father-in-law to pay his respects.
The Crown Prince of the Sui Dynasty was looking to marry, and the Emperor personally presided over the ceremony in the palace's grand hall, sending envoys to the bride's family to make a formal proposal. The bride's family awaited the envoys at the ancestral temple. The envoys brought a wild goose as a betrothal gift, and the bride's family welcomed them at the eastern side of the temple gate and performed a bow. Once the betrothal ceremony concluded, they began the name inquiry, asking for the bride's name. After the ceremony, the bride's family requested that the envoys convey their thanks to the attendants and presented gifts and horses.
Next, they selected a good day to send the engagement tokens, with a ceremony similar to the betrothal. Another day was chosen to send jade, silk, and horses as the betrothal gifts. Yet another day was chosen to announce the wedding date. Finally, a day was selected for the appropriate authorities to use specially prepared sacrificial offerings at the ancestral temple and to confer the title of Crown Princess. The Crown Prince was to personally go to fetch the bride, and the Emperor conducted a sacrificial ceremony in the palace's grand hall, advising the Crown Prince: "Go to welcome your wife and take on the responsibilities of our royal family, treating this matter with reverence." The Crown Prince responded, "I will obey your command."
After receiving the order, the grand procession began. The bride's family held a banquet at the ancestral temple, and the bride, adorned in splendid attire, stood in the east room. The bride's father welcomed the Crown Prince at the door, bowing towards the west. The Crown Prince returned the bow. The bride's father invited the Crown Prince to enter first, then followed him inside, standing on the eastern steps, facing west. Once the Crown Prince entered, he approached the room's door, facing north, knelt down, and presented the wild goose as a gift, then prostrated on the ground, got up, bowed again, and retreated. The bride's father took a small step forward, facing west to advise the bride. The bride's mother, on the western steps, adjusted the bride's collar and ties, and upon reaching the door, she also adjusted the bride's belt. After exiting, the bride got into the wedding carriage, where a small table had been set, and the nurse helped the bride tuck herself under a quilt.
Then the prince boarded the carriage, circled it three times, and the coachman took the reins. The prince passed through the gate, rode in the wedding carriage, and the procession returned to the palace. On the third day after her arrival at the palace, she woke up before dawn to present tea to the emperor and empress. She first served tea to the emperor, who gently stroked her head. Then she served tea to the empress, who also stroked her head. A seat was arranged at the entrance, with the bride standing to the west of the seat. After completing the ritual, she exited.
In ancient Qi, there were six rituals for marriage: 1. Proposal; 2. Inquiry of names; 3. Betrothal gifts; 4. Presentation of betrothal gifts; 5. Setting the wedding date; 6. Welcoming the bride. Regardless of being a prince, noble, or a ninth-rank official, a lamb, a pair of geese, as well as wine, millet, sorghum, rice, wheat, and flour, each in one hu, were required. For lower ranks like common officials and commoners, the quantities were reduced by half.
For presenting the betrothal gifts, princes and nobles were required to present three pieces of black silk, two pieces of red silk, ten bundles of cloth, and a large jade disc. They also had to present two pieces of animal skin. Additionally, they had to send sixty pieces of brocade, two hundred pieces of silk, a lamb, four sheep, two calves, and ten hu each of wine, millet, sorghum, rice, wheat, and flour. The quantities varied according to rank, with higher ranks sending more. The sons of nobles, whether titled or not, were required to follow the same marriage rituals as first-rank officials.
On the day of the wedding, the prince's procession consisted of one hundred carriages, the first-rank officials had fifty carriages, the second and third ranks had thirty carriages, the fourth and fifth ranks had twenty carriages, the sixth and seventh ranks had ten carriages, and the eighth rank and common people had five carriages. The carriages were decorated according to rank.
In the year 539 AD, Lord Licheng was getting married. His wife and the Crown Prince's consort were niece and aunt, and there were differing opinions on how they should greet one another. The Emperor ordered: "According to the 'Ceremony of the Red Goose', the etiquette already adheres to the customs of the marriage alliance between the two families, and the banquet also follows the etiquette between relatives. If we were to follow the complicated customs of Zhenli and Liuxiu, then the gifts must be fully prepared, and one must wear jewelry like the Fuji hairpin. This would not be in line with the etiquette of a daughter-in-law meeting the elders, but it is exempted because they are relatives. Some time ago, the earlier presentation of Yili wine already demonstrated the proper etiquette expected of a daughter-in-law. The offering of the plate of water for washing hands is not necessarily required for noble families. Therefore, the complexity and simplicity differ, and the times have changed. The wife of Lord Licheng and the Crown Prince's consort being niece and aunt, the etiquette should be simplified."
Next, it was mentioned that the State of Qi was going to give a lecture to the Emperor. The lecture was scheduled to take place in the Confucian Temple, with one person designated to hold the scripture, two assistant lecturers, one reader, two interpreters, six recorders of the main points, and two people holding the scripture. On the day of the lecture, the Emperor wore the Tiantian crown, a black gauze robe, and rode in the imperial carriage to the academy, where he sat in the hall. After the lecture, he returned to the side hall, changed into a crimson robe, and rode back to the palace in the imperial carriage. After the lecture, a prime animal was offered in sacrifice to Confucius, with Yan Hui serving as the accompanying sacrificial assistant. The offering was placed on the altar, music was played, and the Six Yi ritual dance was performed. After the three offerings, the Emperor wore the Tiantian crown and the crimson robe, ascended the steps, and sat down. After the banquet, he returned to the palace. The Crown Prince was also required to make sacrifices after completing each scripture. He rode in a Shishan carriage, with three teachers seated in the front and three young officials in the back, heading to the academy together.
In the year 509 AD, the crown prince was to hold a ceremony to honor his revered teachers. Zhou She suggested, "The ceremony to honor the revered teachers is a very solemn occasion and should be conducted according to the etiquette of the crown prince's New Year's court ceremony. The crown prince should wear a crimson silk robe and perform the Xuānxuán music. Everyone who arrives early to take their seats in the hall should wear red." The emperor agreed to his suggestion.
Then someone else raised a different opinion: "The Book of Rites states: 'For all sons, when going up and down steps, they must not use the main entrance (Zhuo stairs).' Now, the school has three levels of steps, and I believe that if the guests are of lower status than the host, they should use the host's steps. Since the revered teacher is present in the hall and should be shown respect, the crown prince should use the main entrance steps to signify the importance of respecting teachers and the principles they embody. Once the ceremony is over and the banquet begins, there is no longer such emphasis on respecting teachers, and when the crown prince ascends to the hall, he should take the western steps to indicate the etiquette of not using the main entrance."
Xu Mian, a ministerial official, also expressed his views: "Zheng Xuan said: 'From the command of the ruler and above, fathers and sons reside in different palaces.' Since fathers and sons live in different palaces, there is no requirement to avoid using the main entrance steps. Therefore, during the ceremony and banquet, when the crown prince ascends to the hall, he should use the eastern steps. If the emperor visits the school, he would naturally enter through the main entrance. Furthermore, the 'Records of the East Palace New Year Assembly' states that when the crown prince ascends to the main hall, there is no specification regarding whether to use the eastern or western steps. Upon reviewing the records of the East Palace rituals, it is written: 'The crown prince's New Year's court assembly ascends from the western steps,' which evidently reflects a long-standing misunderstanding. I propose that henceforth, for significant events in the East Palace, when the crown prince ascends to the main hall, he should use the main entrance steps. As for the guests attending the court assembly, they should continue to use the western steps."
In the year 512 AD, the Crown Prince submitted a request for his sons, Duke Ningguo and Duke Lincheng, to enroll in school. Some believed it was inappropriate since they were the Crown Prince's sons. Officials including Chamberlain Jing Rong, Minister of Rites Zuan, Minister of Monks Seng Min, and others like Zhi Lin and Jun argued, "Ran Qiu and Zi Gong both served Confucius, and Zeng Xi and Sima Geng also sought Confucius's teachings together. As a result, the region of Zou and Lu prospered, and there were no objections in the basins of the Zhu and Wen rivers. Since the brilliance of respecting teachers and valuing the Way has already shone so brightly, what's the harm in adding one more person to show respect? Moreover, they are the Crown Prince's two sons; how can we say it is not allowed?" The Emperor responded, "Approved."
During the Qi Dynasty, new schools had to first hold a grand ceremony to worship Confucius, showing respect for the revered sage. This ceremony was officially held every spring and autumn during the middle months of the lunar calendar (the second and third months, and the seventh and eighth months). On the first day of each month, the ritual officer (head of the school) would lead teachers ranked below Doctor and students from the Imperial Academy (the highest institution) to the Taixue (university). The Doctors of the Taixue would go up to the hall, while the assistant teachers and students would remain on the steps, bowing together to Confucius and Yan Hui. If the sun came out and you did not arrive for class, it would count as an absence. If it rained and you got wet, attendance was excused. Students had a holiday every ten days, on Bing days. Local schools built temples for Confucius and Yan Hui in the city, and teachers ranked below Doctor also paid their respects monthly.
During the Sui Dynasty, Guozishe (equivalent to the later Guozijian) held a ceremony to offer sacrifices to the sages and teachers on Ding Day in the Chinese sexagenary cycle every year. Additionally, a village drinking ceremony, a formal banquet steeped in etiquette, was held annually. Schools in prefectures and counties held the sacrifice ceremony during the second month of both spring and autumn. Schools in prefectures and counties also held a village drinking ceremony annually. Students took exams on the second day and practiced calligraphy on the third day.
Before dawn on the day of Liang Yuanhui, torches were lit in the courtyard, and various precious items were arranged. The palace gates were open, the guards stood ready, and each department was in their respective positions. A white beast-shaped wine vessel was placed at the foot of the eastern steps. Ministers and foreign envoys arrived and took their positions accordingly. The court attendant reported that the inner court was ready, and the royal ministers entered to pay their respects bearing jade tablets. Then, it was reported that the outer court was ready, and the emperor, dressed in his ceremonial robes, left the palace in a carriage. The emperor was flanked by the court attendant on his left, the chamberlain on his right, and a Yellow Gate Attendant carrying a royal canopy. Upon reaching the steps, the emperor alighted, changed into his court boots, and took his seat. Departments presented jade tablets and ceremonial cushions before the emperor. Ministers below the royal rank removed their shoes and swords at the southern steps, presented the jade tablets at the southern steps, then returned to their positions after the ceremony. The host then moved the jade tablets to the eastern chamber.
The emperor rose and entered the hall, relocating his seat to the west wall, facing east. He then seated the crown prince and the nobles. After receiving the report that the inner court was ready, the emperor put on the ceremonial crown and ascended the throne. The nobles offered their wishes for the emperor's longevity, and after the formalities, the banquet commenced. After the banquet, the court musicians performed. The palace served the imperial wine, and the chief scribe read the decree granting Huang Gan (a tribute), which was distributed among officials of the second rank and above. The officers of the Ministry of Rites brought the official messenger, along with one official from each prefecture, who knelt down to receive the edict. The chamberlain read out five edicts, and after each response from the officials, those with suggestions were allowed to offer them at the White Beast Altar, before returning to their respective seats in order. After the banquet and entertainment concluded, the emperor made his way back to the palace in a carriage.
The crown prince attends court wearing the crown and robes for long journeys, riding in the golden chariot (the emperor's imperial carriage), accompanied by a grand procession. If attending a banquet, he may take his seat directly while wearing shoes and carrying a sword. After the banquet concludes, the crown prince is the first to leave. During the sixth year of the Tianjian era, the emperor issued an edict stating: "In recent years, after the New Year's court assembly, the ministers have been summoned to sit facing east beneath the west wall. Upon reviewing ancient texts, it is stated that when a king hosts a banquet for all nations, he should sit facing south; why must we sit facing east?" Therefore, the imperial throne was changed to face south, with the west designated as the superior position. Those beneath the crown prince, who had originally sat at the north wall, were moved to the west, facing east. The officials below the Minister of Rites, who originally sat at the south, were moved to the east, facing west. Previously, the imperial throne faced east on New Year's Day, with the wine pot placed under the east wall. After the throne was changed to face south, an order was given to relocate the wine pot to the south wall. Another edict stated: "On New Year's Day, we will accept tributes in five categories, and the jade and ceremonial objects will be handled by the relevant departments." An official named Zhou She remarked: "The 'Rites of Zhou' states that the Grand Minister, an ancient official title, is responsible for sponsoring jade during the grand court assembly. The Minister of Rites is the ancient Grand Minister. Recently, since the emperor does not personally handle jade artifacts, the assistance of the Grand Minister is no longer necessary. Upon reviewing the duties of the Minister of Rites in charge of guests, it is indeed the responsibility of the Grand Minister. Now that the jade artifacts among the five ranks of New Year's tributes have been received, please permit the Minister of Rites to take charge." Zheng Xuan noted in the 'Rituals of Audience': "After receiving, they are to be handed over to the jade officials for processing." In the Han Dynasty, the Minister of the Treasury was responsible for managing jade and ceremonial objects; please allow the Minister of Rites to receive the jade artifacts and hand them over to the Minister of the Treasury for safekeeping." The emperor agreed. Additionally, the Minister of Rites, Shen Yue, suggested: "The 'Annotations on Proper Ceremonies' records that when the emperor goes out, he arrives by carriage at the front of the Taiji Hall, dismounts to change shoes, and then ascends the steps. Upon reviewing the layout of the royal sleeping quarters, it is originally a place where the sovereign resides, and one should not lose propriety within the palace. During the Han Dynasty, the emperor ascended the hall in a small carriage. I propose that from now on, for New Year's Day and major official duties, the emperor should arrive in a small carriage at the foot of the steps of the Taiji Hall and then switch to the imperial sedan to ascend to the hall." The emperor commanded, "Approved."
During the Chen Dynasty, on New Year's Day, all officials had to learn and rehearse various ceremonial rites. From servants to senior officials, everyone had to wear formal official robes to participate in the rehearsal and oversee the proceedings. Torches were everywhere in the palace, and the streets, city gates, and palace entrance were heavily guarded by soldiers. Officials gathered in their designated positions to pay homage. Women in the palace watched from behind curtains in the eastern hall. At the palace gate, anyone wearing red clothing could enter to watch without restrictions. On this day, the emperor also used a white ceremonial vessel to offer wine as a sacrifice. Most other rituals followed the traditions of the Liang Dynasty.
Later, during the Qi Dynasty, on the first day of the new year, the Imperial Secretary, akin to the Prime Minister, would read the emperor's edict and console the envoys from various regions. The edict measured one foot three inches long and one foot wide, adorned with orpiment, and featured three separate edicts. On the day of the annual report, the Imperial Secretary would follow the ritual to inquire about the well-being of the accounting officials from various counties, ask about the health of the provincial governors and prefects, as well as the prices of grain, the growth of wheat seedlings, and the struggles of the common people. They would also issue five edicts to the envoys of each county, each inscribed on wooden tablets measuring two feet five inches by one foot three inches, also adorned with orpiment.
On the day of the regular meeting, the chamberlain read out the edict to the envoys according to the ritual, and then let the envoys convey the contents of the edict to the provincial governor and the two thousand stone officials (equivalent to county magistrates). The contents of these five edicts are as follows: firstly, government affairs should prioritize integrity, protect the people, eliminate evil, select good officials, adjudicate cases fairly, and collect taxes fairly; secondly, people should work hard to avoid poverty, encourage hard work, and refrain from disturbing the populace; thirdly, the poor should receive more care and must be given ways to help themselves and be self-sufficient; fourthly, senior officials should not indulge in extravagance or seek fame through excessive networking, which is a major taboo in government affairs and should be seriously investigated; fifthly, personal grievances should not interfere with public affairs, collusion both inside and outside, and lax discipline should be strictly punished.
On the day of the regular meeting, the attendants and the eunuchs (the emperor's attendants) will read out the edict to commend the officials from various counties who have reported their achievements. Afterward, they will be given paper to report on their achievements, that is, to state the local situation. If there are mistakes or omissions in the handwriting, they will be asked to stand behind their seats. If the handwriting is messy, they will be made to drink a liter of ink. If the content of the article is empty and worthless, their writing tools and seating privileges will be revoked. Then the department head will review the documents of these officials, select those with beautiful writing and outstanding talent, record their names in the Ministry of Personnel, and recommend them for promotion to officials below the third rank.
At the New Year's grand banquet, officials below the first rank and officials above the ninth rank are allowed to attend. Officials below the first rank, above the third rank, founding dukes, marquesses, viscounts, special envoys, and former provincial governors can enter the court. Officials below the third rank, above the ninth rank, envoys sent to the capital, and ordinary officials will stand below the court steps. Officials of lower merit ranks will stand outside the main gate.
During the Sui Dynasty, on New Year's Day and the Winter Solstice, the palace was adorned with treasures, and the emperor would come out from the western chamber to ascend the throne. The crown prince led the ceremonial guard to the Xianyang Gate to pay their respects. After that, the crown prince and the ceremonial guard would go to the queen's chamber to pay their respects, and once that was done, they would return to the palace. After the crown prince finished paying respects, the ministers and foreign envoys would take their seats and perform a double bow. A senior official would approach the western steps, remove his sword, then ascend the steps to pay respects; after descending, he would reattach his sword and return to his seat to bow again. Officials would read out the memorials from various provinces. After the attending ministers bowed once more, they would leave. The emperor would then return to his eastern chamber, and after the officials reported that matters were settled, the emperor would come out from the western chamber. Once seated, the ministers would take their seats and offer their wishes for the emperor's longevity, and after the longevity wishes were completed, everyone would bow together. The emperor would raise his wine cup, and everyone would dance together, chanting "Long live!" three times. If the crown prince participated, he would sit in the southeast direction of the throne, facing west. After the ministers finished their longevity wishes, they would enter, remove their swords, and ascend the steps. After the banquet, the crown prince would leave the seat first.
On New Year's Day during the Later Qi Dynasty, the queen held a court session in the palace, accompanied by music. The queen, resplendent in formal attire, would come out from the Zhaoyang Hall in a royal palanquin. After the queen took her seat, the ladies of the court would bow, and the queen would rise, while the concubines would respectfully kneel. After the queen sat down, the concubines would rise, with the exception of one princess who stepped forward to kneel and offer her congratulations. After the ceremony, the queen would return to her inner chamber before moving to her seat behind the curtain in the western chamber. After changing into casual clothes, she would come out. Once seated, a princess would wish her longevity and then take her seat. They would then drink and eat, offering wine, just like the court meeting in the outer court.
The rituals of the Sui Dynasty were similar to those of the Later Qi Dynasty, but the queen would also receive congratulations from the ministers. The queen would sit on the throne, and the inner attendants would receive the ministers' bows, then go in to report to the queen, and come out to convey her will. Once the ministers had bowed, they would disperse.
During the Later Qi Dynasty, the Crown Prince was required to attend court five times a month. At the second watch before dawn, the Crown Prince would ride in a carriage and depart, bowing to the three grand teachers. Upon reaching Shitan, he would ascend to the ceremonial carriage, with the carriages of the three grand teachers in front and those of the three junior masters behind, entering the palace through Yunlong Gate. In front of the Emperor's sleeping chamber, there was a ceremonial mat, leading to Baige Pavilion, where the chief of staff led the way, followed by grooms and attendants. After reaching the south-facing seat before the hall, he would bow northward.
In the first year of the Tianbao era, the Crown Prince served as regent and held a winter solstice banquet in Xilin Garden, where everyone concurred that they should face east. In the second year, a winter solstice banquet was held in the North City, and it was again agreed to face east. Lü Ang, a minister of the Ministry of Personnel, considered this to be inappropriate, so Wei Shou changed it to facing west. Xing Zicai wanted to follow the previous rules and said: "Hello, let's discuss the issue of which direction the Crown Prince should face at the banquet. Ancient customs emphasize etiquette, and some rules are universal and cannot be changed at will. The Book of Songs states that from the Son of Heaven to the Grand Officers, four horses are required for a carriage. With the Crown Prince's important status, how can there be exceptions? If the Crown Prince is required to face west while looking east, how should the noble officials be seated?
Usually, the Emperor sits facing south, so which official does not currently face south? When the Crown Prince handles state affairs, he should also sit facing south. Some argue that the Crown Prince facing west while looking east is an old practice from the Eastern Jin Dynasty, meant to show respect, not because of the orientation of the palace. However, I believe that the Eastern Jin Dynasty had many discussions, but they adhered to the ancient customs of the Han and Wei dynasties without perceiving any issues when the Crown Prince ruled the country. Therefore, why should we be preoccupied with the direction he faces? The Record of Rites states that 'the heir should not associate with collateral relatives,' 'the heir should perform the coronation ceremony on the eastern steps of the ancestral temple,' 'when the legitimate son is born, a grand offering must be made,' and Emperor Yuan of Han even ordered the Crown Prince not to use the imperial road. All of these illustrate the numerous similarities in etiquette between the Crown Prince and the Emperor."
Furthermore, during the regency of the prince of the Jin Dynasty, he rode in a seven-horse carriage drawn by three horses, following the same etiquette as the Three Dukes. The crown prince of the Song Dynasty also rode in a carriage with a canopy, and there are precedents for these practices, so there shouldn't be any problems. Moreover, the etiquette of facing east or west is common for both rulers and subjects, so why should the crown prince have to yield? Simply put, it is all about facing the palace. The crown prince is at Xilin Garden, and in the palace, everyone faces east. In places like North City that are not part of the palace, can't they face east too?
Some people believe facing east is more honorable and should be respected at banquets. However, according to the "Yan Li" and "Yan Yi", the monarch sits in the east, while the guests are positioned in the west; the monarch's place is on the dais, as mentioned in the "Wu Wang Jian Zuo Pian", which also indicates that the monarch's position is not in the west. The "Li Ji" states, "When riding in the monarch's carriage, one must not leave the left side empty", so how can one leave the monarch's position empty? The left side is also in the east, not in the west. "The monarch is on the dais, and the lady is in the inner chamber", as explained in Zheng Xuan's commentary, "the monarch is honored in the east". In the past and present, when the emperor entertains guests, they sit in the west hall facing east. If facing east is deemed more honorable, then the crown prince, as the heir apparent with the responsibility of governance, should sit in the proper position when hosting ministers in a separate courtyard. The banquet guests are officials and ministers from the Eastern Palace, and they are merely there to observe. If facing west while looking east is seen as inferior, then that would indeed be the monarch's rightful position. The Duke of Zhou would not face north while discussing the "Dan Shu", but facing west was acceptable, which shows that facing west can also be honorable. If the monarch sits facing south, with both east and west available, why should anyone need to yield?
Moreover, although some things are slightly different, they can still be compared. The Duke of Zhou is a minister, and the Crown Prince is his son; the Duke of Zhou is the chancellor, and the Crown Prince is the heir apparent. The Ming Hall holds greater prestige than the other courtyards, and meeting with the lords is more significant than hosting ministers, while facing south is more honorable than facing east. A minister is not as important as a son, and a chancellor is not as important as an heir. The Duke of Zhou, as regent, can meet the lords in the south of the Ming Hall. Now, while the Crown Prince oversees the state, he cannot host guests facing east in the other courtyard or palace, which is truly unsettling. Furthermore, when the ruler travels and allows the Crown Prince to oversee the state, yet does not invite the nobles as guests at the banquet, this suggests that there is no rift between father and son, yet a rift exists between ruler and minister. According to the "Rituals," when a prince is decreed for marriage, the royal sons and daughters all sit facing east. Why is it that there is no requirement for princes and ministers to sit facing south, yet only the Crown Prince is required to do so?
Those advocating for the honor of facing south while changing to face west are altering the position of the ruler, which fundamentally contradicts the ceremonial system. The Crown Prince's status is special, rendering it challenging to establish strict ceremonial norms. The east-west orientation can be applied universally by both rulers and ministers, and the Crown Prince's actions also align with the rituals. In conclusion, Wei Shou commented on this matter:
Back in the Tianbao era, when the Crown Prince was acting as regent, he summoned all the officials to the West Garden Pavilion for a meeting in the winter, with the Crown Prince seated on the east side, facing the direction of the imperial palace. Two years later, during a winter meeting in the palace, the Crown Prince still sat on the east side, which Wei Shou considered problematic. The matter of the Crown Prince sitting on the east side had been previously discussed and agreed upon by everyone. Minister Xing brought up the earlier discussion about the Crown Prince sitting on the east side, stressing that this was a significant state ritual that should not be overlooked. Wei Shou argued that since the Crown Prince resided in the Eastern Palace, which symbolized the role of the eldest son, according to the Book of Changes, the proper position should face the center. At that time, the Crown Prince resided in the North City, in the northeast direction of the palace, so sitting to the south would be seen as turning away from the center. The earlier decision was based on the Crown Prince's residence in the Eastern Palace. Furthermore, records in "The Old Stories of the Eastern Palace" show that the Crown Prince usually sat facing west when entertaining guests, which further supported Wei Shou's argument. He recognized that the Crown Prince sometimes sat facing southeast, but it depended on the context. Sitting on the east side in the West Garden was acceptable. Wei Shou voiced confusion over the differing opinions regarding attire and etiquette between rulers and subjects, questioning where these discrepancies came from. He argued that if one only focused on the similarities in etiquette, it would ignore the differences, and vice versa. Differentiating the similarities and differences in etiquette between rulers and subjects would be a complicated task that can't be fully resolved.
Zicai insisted that the Crown Prince sit in the east, while Wei Shou insisted on sitting in the west. Both cited classical texts and engaged in a debate. In the end, it was decided that the Crown Prince should sit in the west. At that time, there were suspicions that an official in the palace shared the same surname as the Crown Prince. Zicai said, "In the 'Book of Rites,' it states that 'the son of a noble cannot share the same name as the Crown Prince.' In the 'Zheng Zhu,' it says, 'If this person was born first, there is no need to change the name.' In the Han Dynasty, when the emperor ascended the throne, he had to announce his name nationwide, and everyone had to avoid using it. Consider the record in the 'Spring and Autumn Annals' about 'Wei Shi'e fleeing to Jin,' which occurred before Lord Wei Khan's death. After Khan's death, his son Shi'e succeeded him. This indicates that Shi'e shared a name with his father. The eldest son of a vassal state, within the borders of a kingdom, is treated with the same etiquette as the Crown Prince. Zheng Xuan said that the person born first does not need to change the name, probably meaning this. Wei Shi'e, Song Xiangxu, and their country's rulers had the same name, and the 'Spring and Autumn Annals' did not criticize them. Although the Crown Prince's position is noble, it has not reached the point where the entire country must avoid using his name. How can others change their surnames because of this? Of course, things are always changing and cannot always be the same as in ancient times. This low-ranking official in the palace made a minor mistake and works closely with the Crown Prince daily, which indeed makes people uneasy. It would be best for him to leave the palace, and the Ministry of Personnel should arrange a different position for him." The emperor replied, "Approved."
During the Later Zhou Dynasty, it is said that on the second day of the first month, the Crown Prince sat in the south to meet the ministers, with ceremonial guards, while palace officials came to offer their congratulations. During the Sui Dynasty, Emperor Yang Yong followed the old customs, playing music to accept congratulations, and palace officials and court officials stood facing north to offer their congratulations. Emperor Yang Jian sensed something was amiss and criticized him. Later, a new system of etiquette was established, requiring the Crown Prince to sit in the west, with only palace officials allowed to offer congratulations, and court officials no longer participating collectively. When Yang Guang became the Crown Prince, he requested to lower the standards of attire, and palace officials also requested not to have to refer to themselves as subjects, which Yang Guang allowed.
During the Later Qi period, on the day of Lichun, the emperor wore a heavenly crown, a blue silk cap, a blue silk robe, adorned with a blue jade pendant, a blue belt, blue trousers, blue socks, and shoes. He received greetings in the Taiji Hall. After the Minister of Rites and others sat down, the three officials walked to the front of their seats, knelt to read out the seasonal decrees. After reading, the ceremonial official poured the wine and placed it in front of the junior officials. The junior officials raised their wine cups, returned to their seats, knelt, and drank. After the ceremony was completed, they withdrew. The seasonal decrees were read out during Lixia, Jixia, and Liqiu, with the emperor's throne set in the main hall, facing south; during Lidong and Lichun, it faced east in the west wing room. Each time, the emperor wore clothes of different colors according to the season, and the ceremony was the same as that of Lichun.
During the Later Qi period, whenever exams were held to select filial and virtuous scholars, the Ministry of Personnel held exams to select scholars, while the Academy of Excellence held exams to select tribute students, and the Examining Official held exams to select honest officials. The emperor wore regular attire and arrived at the court in a carriage. The selected scholars answered questions separately. If someone made mistakes in their answers, wrote illegibly, or spoke rashly, they had to stand up at the back of their seat, drink ink, and be punished by having their hair cut.
During the Later Qi period, when hosting a banquet for royal relatives, the emperor wore regular attire and sat facing east in a separate hall. Descendants of the Seven Temples wore official attire, while those without official titles wore simple clothes and caps, gathering at the Shenwu Gate. Royal family members arranged themselves in order of seniority in the courtyard. Those who were seventy years old were supported by two attendants to bow, while those who were eighty years old did not need to bow. After everyone took their seats, the emperor stood up, and the royal family members bowed to the ground. Once the emperor sat down, the royal family members stood up, bowed, and then sat down. The senior members sat facing south, while the less senior members sat facing north, with the west side being considered more honorable. Those who were eighty years old were allowed to remain seated. During the second toast, silk and bamboo music began to play. After three toasts, the royal family members left their seats, waiting for the emperor's decree before returning to their seats. Then the ceremony of conferring honorary titles was held.
At the end of the year on New Year's Eve, people go boating for leisure. The emperor arrives at the temporary palace in his carriage, accompanied by music and festivities. The emperor takes his seat on the throne, boards a small boat, and goes boating with the nobles and officials, enjoying drinks and festivities. Those who do not join the boating festivities remain in the tent.
On a fine day in mid-spring, a ceremony to pay respects to the elderly is held. On the night before, three elders and five senior officials fast and cleanse themselves to prepare for the grand ceremony the following day.
On the second day, the emperor, wearing the Crown of Virtue and a dark ceremonial robe, came to Biyong and then entered the main hall. The palace was already arranged properly, with the royal officials and elders sitting in their respective seats. The Minister of Rites, accompanied by the ceremonial guards and escorts, rode in a carriage to the National University to welcome the three elders and five junior officials. At the same time, they were prepared with the Crown of Virtue, dark clothes, black shoes, and white belts. The students of the National University wore black headscarves, plain garments with green collars, and rode horses to follow the procession to the palace. The emperor took off his sword, held a jade tablet, and greeted them at the palace gate. When the three elders arrived at the palace gate, the five junior officials dismounted ten paces away and walked into the palace. The emperor bowed to the three elders, and they returned the gesture. The emperor then invited the three elders inside, with the five junior officials following behind them, ascending the right staircase to the hall and taking their seats. The three elders sat down, while the five junior officials stood by. The emperor sat facing the north. The officials entered from the left side, also facing north. The three elders were presented with ceremonial staffs, their shoes were arranged by the officials, and the elders took their designated seats. The emperor paid respects to the three elders, and all the officials followed suit, but did not pay respects to the five junior officials. The emperor then sat down, facing the west, and solemnly bowed to the five junior officials. He then presented a sumptuous feast, personally slicing meat and vegetables, serving dishes to the three elders, pouring wine for them, followed by the five junior officials. Afterwards, a feast was also prepared for the elders. The emperor ascended the throne, and the three elders began to discuss the principles of filial piety, respect for elders, and various regulations and teachings. The emperor listened attentively and returned to the palace only after the ceremony concluded. In addition, elderly people over seventy in the capital and various provincial capitals were bestowed a cane and a yellow hat (this was a temporary measure enacted by decree, not a standard practice).
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In the third year of Baoding during the Later Zhou dynasty, a ceremony to pay respects to the elderly was also held. Yu Jin, the Grand Tutor and Duke of Yan, served as one of the three elders. The relevant authorities meticulously prepared the ceremony, chose an auspicious date for the event, and Emperor Gaozu personally attended the banquet held at the Taixue in their honor. This event is documented in the biography of Yu Jin.
