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【Sacrificial System, Chapter 25】\n\nOf all methods for governing people, none is more urgent than ritual. Among the five categories of ritual, none is more important than sacrifice. Sacrifice is not something that comes from outside; it originates from within the heart. When the heart is moved, it is expressed through ritual. Therefore, only the worthy can fully realize the meaning of sacrifice. When the worthy offer sacrifice, they surely receive blessings—but not what the world commonly calls blessings. Blessing means completeness; completeness means being in accord with all things. To be without anything that is not in accord is called completeness. This means: inwardly, one exhausts oneself; outwardly, one follows the Dao. A loyal minister serves his ruler, a filial son serves his parents—the foundation is the same. Above, one accords with ghosts and spirits; outwardly, one accords with rulers and elders; inwardly, one is filial to one's parents. This is what is called completeness. Only the worthy can achieve completeness, and only after achieving completeness can they offer sacrifice. Therefore, when the worthy offer sacrifice: they bring forth their sincerity and their loyalty and reverence, they present offerings with things, they guide with ritual, they soothe with music, they coordinate with the seasons. They present their offerings clearly and purely, without seeking any return. This is the heart of a filial son. Sacrifice is the means by which one continues the nourishment and extends the filial piety of the past. Filial piety is accumulation. To accord with the Dao and not go against proper relationships—this is called accumulation. Therefore, a filial son's service to his parents has three ways: while they live, he nourishes them; when they die, he mourns them; after mourning, he sacrifices to them. Nourishment is observed through obedience, mourning through grief, and sacrifice through reverence and timeliness. To fulfill these three ways completely is the conduct of a filial son. Having inwardly exhausted oneself, one also seeks help from outside—this is the marriage rite. Thus, when a ruler takes a wife, his words are: "Please, may your Jade Lady share with me my humble state, to serve the ancestral temple and the altars of state." This is the foundation of seeking help. As for sacrifice, it must be personally conducted by husband and wife, so as to complete the offices of both inner and outer; when the offices are complete, the offerings are complete. Pickled vegetables from water plants, sauces from land products—the small items are all provided; the three animals on the stands, the contents of the eight vessels—the fine items are all provided; the unusual insects, the fruits of plants and trees, the products of yin and yang—all are provided. Whatever Heaven produces and Earth nourishes, if it can be offered, is all present, showing the exhaustion of things. Outwardly, one exhausts things; inwardly, one exhausts one's will—this is the heart of sacrifice. Therefore, the Emperor personally plows in the southern suburb to supply the grain for offerings; the Queen raises silkworms in the northern suburb to supply the pure garments. The feudal lords plow in the eastern suburb, also to supply the grain for offerings; their Ladies raise silkworms in the northern suburb to supply the ceremonial robes. It is not that the Emperor and lords cannot plow themselves, nor that the Queen and Ladies cannot raise silkworms themselves—they personally manifest their sincerity and trustworthiness. Sincerity and trustworthiness are called exhaustion; exhaustion is called reverence. Only after reverence and exhaustion can one serve the spirits and deities—this is the way of sacrifice. When the time for sacrifice approaches, the ruler undergoes purification. Purification means alignment. One aligns what is not aligned in order to achieve alignment. Therefore, the ruler does not undergo purification except for great affairs or matters of reverence. Without purification, there is no guarding against things, and desires are not restrained. But when about to purify, one guards against deviant things, restrains desires, and does not listen to music. Thus the records say: "One who purifies does not enjoy music," meaning one dares not scatter one's will. The mind does not casually deliberate but must rely on the Dao; the hands and feet do not casually move but must rely on ritual. Therefore, when the ruler purifies, he concentrates on achieving his quality of clarity and refinement. Thus, he disperses and purifies for seven days to settle himself, and concentrates and purifies for three days to align himself. Settling oneself is called purification. Purification is the utmost clarity and refinement, and only then can one commune with the spirits and deities. Therefore, eleven days before the sacrifice, the palace steward prepares the Lady, and the Lady also disperses and purifies for seven days and concentrates and purifies for three days. The ruler purifies outside, the Lady purifies inside, and then they meet in the Grand Ancestral Temple. The ruler, in pure ceremonial cap, stands at the eastern steps; the Lady, in her adorned robe and headdress, stands in the eastern chamber. The ruler holds the jade ladle and pours the libation for the personator; the Grand Officer holds the jade ladle and performs the second libation. When welcoming the victim, the ruler holds the rope, the ministers and officers follow, and the officers hold the fodder. The clan women hold the vessels and follow the Lady as she presents the clear water. The ruler holds the bell-knife and presents the roasted meat, and the Lady presents the dishes of offerings—this is what is meant by husband and wife personally conducting the sacrifice.\n……