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Guo Jingchun crossed the river and lived in Jiyang. His tomb was less than a hundred steps away from the water, so people at that time thought it was close to the water. Jing Chun said: "It will become land in the future." Now the sand has risen, and the land dozens of miles away from the tomb is all mulberry fields. His poem goes like this: "The northern hill is fierce, the vast ocean is turbulent; the three tombs are piled up, only the mother and the Kun."8 Prime Minister Wang ordered Guo Pu to try to make a hexagram. When the hexagram was completed, Guo looked very unhappy and said, "You will have a disaster!" The king asked, "Is there a way to avoid it?" Guo said, "I will order my carriage to go west for a few miles and find a cypress tree. I will cut it into a piece as long as you, and place it on your bed as a regular place to sleep. Then the disaster will be avoided." The king followed his advice. Within a few days, the fruit was crushed to pieces, and the children and young men all celebrated. The general said, "You are again putting the blame on the trees."
〔There are ten relationships in sacrifice〕Spreading the banquet and setting up the same table is to rely on the gods; calling the gods in the room and leaving the temple is the way to communicate with the gods. The ruler welcomes the sacrifice but not the corpse, which is to separate suspicion. If the corpse is outside the temple gate, it will be suspected by the minister, but if it is inside the temple, it will be safe for the ruler; if the ruler is outside the temple gate, it will be suspected by the ruler, but if it is inside the temple, it will be safe for the minister and the son. Therefore, those who do not leave the temple are clear about the righteousness between the ruler and the minister. In the way of sacrifice, the grandson serves the king's father's corpse. The one who serves the corpse is the son of the one who offers sacrifice; the father faces north to serve it, so as to clarify the way for the son to serve the father. This is the relationship between father and son. On the fifth day of the funeral, the king washes the jade cup and offers it to the nobles; on the seventh day of the funeral, the king offers the jade cup to the great officials; on the ninth day of the funeral, the king offers the scattered cup to the scholars and the officials, all in order of seniority. This is to clarify the order of superiority and inferiority.
The general principles of all rituals are to follow the heaven and earth, follow the four seasons, follow the yin and yang, and follow human nature, so they are called rituals. Those who criticize them do not know where rituals come from. Rituals, good and bad, are different, and cannot be interrelated, which is derived from yin and yang. There are four rules for mourning, which change according to the situation, which is derived from the four seasons. There are grace, reason, moderation, and power, which are derived from human nature. Grace is benevolence, reason is righteousness, moderation is ritual, and power is knowledge. Benevolence, righteousness, propriety, and wisdom are all human nature.
Wang Changshi wrote to the Grand Marshal, "He knows where to go and is worthy of being a part of the conversation."
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