Book of Pitchpipes, Third

When a sovereign establishes institutions and sets forth laws, the standards by which all things are measured are all based on the six pitch pipes, for the six pitch pipes are the foundation of all affairs.

Weapons are especially emphasized, hence it is said: "Observing the enemy's condition reveals good or ill fortune; hearing sounds determines victory or defeat." This is an unchanging principle of all kings.

King Wu of Zhou attacked the tyrant Zhou of Shang, blowing pitch pipes to listen to the sounds, calculating from the first month of spring to the last month of winter. The qi of killing and slaughter intermingled, and the tones were dominated by the gong mode. Like sounds respond to like—this is the natural pattern of things; what is there to wonder at?

Warfare is the means by which sages punish the violent, pacify chaos, remove obstacles, and rescue the distressed. Even beasts with horns and teeth fight back when attacked; how much more so humans, who harbor emotions of liking, disliking, anger, and joy? When pleased, love arises; when angered, harm is inflicted—this is the natural principle of human nature.

In ancient times, the Yellow Emperor fought the battle of Zhuolu to quell the calamity of fire; Zhuanxu fought the battle against Gonggong to quell the calamity of water; Cheng Tang launched the campaign against Nanchao to eliminate the chaos of the Xia dynasty. Dynasties alternate in rise and fall, and the victor holds power—this is received from Heaven.

From then on, renowned figures arose in succession: Jin employed Jiu Fan, Qi employed Wangzi, Wu employed Sun Wu. They clearly established military regulations, ensuring rewards and punishments were trustworthy, and ultimately became hegemon among the feudal lords, annexing the lands of other states. Though they could not match the proclamations and oaths of the Three Dynasties, they themselves were favored, their lords honored, and they became illustrious in their own times—can this not be called glory? How can this be compared to those shallow, vulgar Confucians who do not understand the grand scheme, do not weigh the relative importance, recklessly preach moral transformation, argue against the use of arms, and thereby in major matters suffer humiliation and lose their territory, and in minor matters are invaded and weakened, yet remain deluded and unawakened? Therefore, a household cannot abandon the rod of discipline, a state cannot discard punishments, and the world cannot cease punitive expeditions and warfare. The only difference lies in the skill or clumsiness of their application, and the conformity or opposition of their execution.

Jie of Xia and Zhou of Shang could wrestle with wolves barehanded and outrun a four-horse chariot—their strength was not weak. They won a hundred battles and the feudal lords feared them—their power was not slight. The Second Emperor of Qin stationed troops in useless places and deployed forces continuously on the borders—his strength was not weak. He incurred enmity with the Xiongnu and invited disaster from Yue—his power was not small. Yet when their might was exhausted and their authority reached its peak, even commoners in the lanes became their enemies. This fault arose from waging war endlessly without satisfaction, and from an insatiable greed for gain.

When Gaozu possessed the empire, there were barbarian rebellions on three borders. Though the great feudal lords were nominally vassals and assistants, they did not fulfill the duties of subjects. It happened that Gaozu was weary of military toil, and he had the counsel of Xiao He and Zhang Liang, so he ceased hostilities and nurtured strength, adopting a policy of conciliation and appeasement without strict defense.

By the time Emperor Xiaowen ascended the throne, General Chen Wu and others deliberated, saying: "Nanyue and Chaoxian were formerly subjects in the Qin era, but later they held troops, occupied strategic points, and watched for opportunities. In Gaozu's time, the empire had just been pacified, and the people were barely at peace, so it was not yet possible to raise troops again. Now Your Majesty, with benevolence and grace, nourishes the people, and your beneficence extends throughout the realm. It is fitting to take advantage of the scholars and people's willingness to serve, to punish the rebellious factions and unify the territories." Emperor Xiaowen said: "That I have been able to serve as the Son of Heaven was unforeseen. It happened that the Lü clan stirred up chaos, and the meritorious officials and imperial clan, not considering it shameful, improperly placed me in the rightful position. I constantly tremble with fear and anxiety, worrying that things may not end well. Moreover, weapons are inauspicious instruments; even if they fulfill one's desires, their use causes harm and depletion. How can I face the distant people? Furthermore, the late Emperor understood that the toiling people should not be troubled, so he did not dwell on this matter. How could I consider myself capable? Now the Xiongnu invade, and our officers and soldiers have no achievements. The border people, fathers and elders, have long borne arms. I am often moved to sorrow over this, never forgetting it for a day. For now, we cannot resist them. I hope to temporarily consolidate the borders, set up watchtowers, conclude treaties, and send envoys, so that the northern borders may be at peace. This would be a great achievement. Do not discuss military matters for now." Thus the people had no corvée labor at home or abroad, and could rest in their fields. The empire became prosperous, grain prices fell to as low as ten coins, cocks crowed and dogs barked, and smoke from hearths stretched for ten thousand li—truly this can be called peace and happiness!

The Grand Historian says: In the time of Emperor Wen, it happened that the empire had just emerged from dire straits. The people were happy to engage in their occupations. Following their wishes and not disturbing them, the people were thus settled. Even men of sixty or seventy had never been to the market towns; they played and amused themselves like children. This is what Confucius meant by a virtuous ruler!

The Book of Documents speaks of the "Seven Regulators" and the twenty-eight lunar mansions. Pitch pipes and calendars are the means by which Heaven communicates the qi of the eight cardinal directions and the five elements, and the means by which it brings all things to maturity. A she (mansion) is where the sun and moon lodge. She means to spread forth qi.

The wind of Buzhou is in the northwest, and it governs killing and destroying life. The Dongbi mansion is east of Buzhou, and it governs opening life and moving eastward. It reaches the Yingshi mansion. Yingshi governs building and nurturing yang qi, and producing it. Eastward, it reaches the Wei mansion. Wei means destruction. It is said that yang qi is destroyed, hence it is called Wei. The tenth month's pitch pipe corresponds to Yingzhong. Yingzhong means the response of yang qi, but it does not yet act. In the twelve earthly branches, it corresponds to Hai. Hai means completeness. It is said that yang qi is hidden underground, hence it is called completeness.

The wind of Guangmo is in the north. Guangmo means that yang qi is below, and yin qi cannot be more extensive than yang qi, hence it is called Guangmo. Eastward, it reaches the Xu mansion. Xu means that it can be full or empty. It is said that yang qi in winter curls up and hides in emptiness, and at the winter solstice, one yin hides downward, and one yang spreads upward, hence it is called Xu. Eastward, it reaches the Xunü mansion. It is said that all things change their positions, and the yin and yang qi have not yet separated, still mutually depending like clerks, hence it is called Xunü. The eleventh month's pitch pipe corresponds to Huangzhong. Huangzhong means that yang qi follows the Yellow Springs and emerges. In the twelve earthly branches, it corresponds to Zi. Zi means to give birth; giving birth means that all things are born below. In the ten heavenly stems, it corresponds to Rengui. Ren means to bear a burden, saying that yang qi below bears and nourishes all things. Gui means to measure, saying that all things can be measured, hence it is called Gui. Eastward, it reaches the Qianniu mansion. Qianniu means that yang qi draws all things forth. Niu means to cover, saying that although the earth is frozen, it can cover and cause growth. Niu is also plowing and planting all things. Eastward, it reaches the Jianxing mansion. Jianxing means establishing all living things. The twelfth month's pitch pipe corresponds to Dalü. Dalü. In the twelve earthly branches, it corresponds to Chou. Chou means to tie in a knot. It is said that yang qi above has not yet spread, and all things are constrained by the knot and dare not emerge.

The wind of Tiaofeng is in the northeast, and it governs bringing forth all things. Tiao means to arrange and regulate all things to make them emerge, hence it is called Tiaofeng. Southward, it reaches the Ji mansion. Ji means that the foundation of all things is like a chessboard, hence it is called Ji. The first month's pitch pipe corresponds to Taicu. Taicu means that all things gather and grow, hence it is called Taicu. In the twelve earthly branches, it corresponds to Yin. Yin describes the wriggling movement of all things beginning to grow, hence it is called Yin. Southward, it reaches the Wei mansion, saying that all things begin to grow like a tail. Southward, it reaches the Xin mansion, saying that all things begin to grow with a flower heart. Southward, it reaches the Fang mansion. Fang means the gate of all things; when they reach the gate, they are about to emerge.

The wind of Mingshu is in the east. Mingshu means to make clear that the multitude of all things all emerge. The second month's pitch pipe corresponds to Jiazhong. Jiazhong means that yin and yang intermingle. In the twelve earthly branches, it corresponds to Mao. Mao means luxuriant, saying that all things are luxuriant. In the ten heavenly stems, it corresponds to Jiayi. Jia means that all things split open their seed coats and emerge; Yi means that all things grow in a winding manner. Southward, it reaches the Di mansion. Di means that all things all arrive. Southward, it reaches the Kang mansion. Kang means that all things rise high and appear clearly. Southward, it reaches the Jiao mansion. Jiao means that all things have joints like horns. The third month's pitch pipe corresponds to Guxi. Guxi means that all things are washed clean and born. In the twelve earthly branches, it corresponds to Chen. Chen means the wriggling of all things.

The Qingming Wind is located in the southeast corner, presiding over the wind that drives all things westward to the Zhen constellation. Zhen means that all things become more abundant and luxuriant. Westward it reaches the Yi constellation. Yi means that all things have feathers and wings. In the fourth month, the pitch pipe corresponds to Zhonglü. Zhonglü means that all things travel and move westward. In the twelve earthly branches, it corresponds to Si. Si means that the yang qi has been exhausted. Westward it reaches the Seven Stars constellation. The Seven Stars: the number of yang is completed at seven, hence it is called the Seven Stars. Westward it reaches the Zhang constellation. Zhang means that all things spread open. Westward it reaches the Zhu constellation. Zhu means that all things begin to decline, and the yang qi pours downward, hence it is called Zhu. In the fifth month, the pitch pipe corresponds to Ruibin. Ruibin: Rui means that the yin qi is small and young; Bin means that the yang qi is weak and inactive, hence it is called Bin.

The Jingfeng Wind is in the south. Jing means that the path of yang qi is exhausted, hence it is called the Jingfeng Wind. In the twelve earthly branches, it corresponds to Wu. Wu is the meeting of yin and yang, hence it is called Wu. In the ten heavenly stems, it corresponds to Bing and Ding. Bing means that the yang path is clearly manifest, hence it is called Bing; Ding means the substantial growth of all things, hence it is called Ding. Westward it reaches the Hu constellation. Hu means that all things wither and are about to die. Westward it reaches the Lang constellation. Lang means that all things can be measured and judged, hence it is called Lang.

The Liangfeng Wind is in the southwest corner, presiding over the earth. Earth means sinking and seizing the qi of all things. In the sixth month, the pitch pipe corresponds to Linzhong. Linzhong means that the qi of all things moving toward death is abundant. In the twelve earthly branches, it corresponds to Wei. Wei means that all things are fully mature and have flavor. Northward it reaches the Fa constellation. Fa means that the qi of all things is seized and can be cut down. Northward it reaches the Shen constellation. Shen means that all things can participate, hence it is called Shen. In the seventh month, the pitch pipe corresponds to Yize. Yize means that yin qi harms all things. In the twelve earthly branches, it corresponds to Shen. Shen means that yin qi is in charge, extending and harming all things, hence it is called Shen. Northward it reaches the Zhuo constellation. Zhuo means to touch, saying that all things touch and die, hence it is called Zhuo. Northward it reaches the Liu constellation. Liu means the stopping of yang qi, hence it is called Liu. In the eighth month, the pitch pipe corresponds to Nanlü. Nanlü means that yang qi travels and enters into concealment. In the twelve earthly branches, it corresponds to You. You is the aging of all things, hence it is called You.

The Changhe Wind is in the west. Chang means to lead; He means to store away. This means that yang qi guides all things and then closes them up beneath the Yellow Springs. In the ten heavenly stems, it corresponds to Geng and Xin. Geng means that yin qi causes all things to change (Geng has the meaning of "change"), hence it is called Geng; Xin means that all things are reborn in hardship (Xin has the meaning of "bitterness"), hence it is called Xin. Northward it reaches the Wei constellation. Wei means that yang qi tends toward storage, and all things are wrapped up as if in a stomach. Northward it reaches the Lou constellation. Lou means to call all things and receive them in. Northward it reaches the Kui constellation. Kui means to preside over killing all things with poisonous stings, then gathering and storing them. Corresponding to the ninth month, the pitch pipe matches Wushe. Wushe means that yin qi is abundant and in charge, and yang qi has nothing to shoot forth (Wushe means nothing to emit), hence it is called Wushe. In the twelve earthly branches, it corresponds to Xu. Xu means that all things are entirely destroyed, hence it is called Xu.

Pitch numbers:

Ninety-nine times one, set as the Gong note. Reduce by one-third, obtaining fifty-four, set as the Zhi note.

Increase by one-third, obtaining seventy-two, set as the Shang note. Reduce by one-third, obtaining forty-eight, set as the Yu note.

Increase by one-third, obtaining sixty-four, set as the Jue note.

Huangzhong is eight cun, seven tenths, and one, as the Gong note. Dalü is seven cun, five tenths, and one-third.

Taicu is seven cun, two tenths, as the Jue note. Jiazhong is six cun, one tenth, and one-third.

Guxian is six cun, seven tenths, and four, as the Yu note. Zhonglü is five cun, nine tenths, two-thirds, as the Zhi note.

Ruibin is five cun, six tenths, one-third. Linzhong is five cun, four tenths, as the Jue note.

Yize is five cun, three tenths, two-thirds, as the Shang note. Nanlü is four cun, seven tenths, eight, as the Zhi note.

Wushe is four cun, four tenths, two-thirds. Yingzhong is four cun, two tenths, two-thirds, as the Yu note.

The ratios for generating pitch pipes:

Zi is one part. Chou is two-thirds. Yin is eight-ninths. Mao is sixteen-twenty-sevenths. Chen is sixty-four-eighty-firsts. Si is one hundred twenty-eight-two hundred forty-thirds. Wu is five hundred twelve-seven hundred twenty-ninths. Wei is one thousand twenty-four-two thousand one hundred eighty-sevenths. Shen is four thousand ninety-six-six thousand five hundred sixty-firsts. You is eight thousand one hundred ninety-two-nineteen thousand six hundred eighty-thirds. Xu is thirty-two thousand seven hundred sixty-eight-fifty-nine thousand forty-ninths. Hai is sixty-five thousand five hundred thirty-six-one hundred seventy-seven thousand one hundred forty-sevenths.

The method for generating Huangzhong:

The method is: when generating downward (from a longer pipe to a shorter pipe), double the real number and multiply the divisor by three. When generating upward (from a shorter pipe to a longer pipe), multiply the real number by four and multiply the divisor by three. Generate upward nine times, the Shang note eight times, the Yu note seven times, the Jue note six times, the Gong note five times, the Zhi note nine times. Set a starting point, multiply nine by itself three times as the divisor. Divide the real number by the divisor, obtaining a length of one cun. Altogether, nine cun are obtained, named "Huangzhong's Gong". Therefore it is said that musical notes begin with Gong and end with Jue; numbers begin with one and end with ten, and are formed by three; qi begins with the winter solstice and cycles back to start anew.

Spirit is produced from the formless; form takes shape from the formed; once there is form, then there are numbers; when form is complete, then sound is produced. Therefore it is said that spirit drives qi, and qi constitutes form. The principle of form is like how similar things can be categorized. Some have not yet taken form and thus cannot be categorized; some have the same form and thus are grouped together. Once categorized, they can be distinguished; once categorized, they can be known. The sage knows the distinctions among all things in heaven and earth, so he can trace from the existent back to the non-existent, thereby grasping things as subtle as qi and as delicate as sound. Yet the sage preserves them by means of spirit; though mysterious, they must manifest in actual circumstances, and by testing their splendid principles, they become clear. Without a sage's mind to employ the acuity of hearing and sight, who can preserve the spirit of heaven and earth and achieve the true state of form? Spirit is something that all things receive but cannot know its coming or going. Therefore the sage stands in awe of it and wishes to preserve it. Precisely because he wishes to preserve it, spirit is thereby preserved. Those who wish to preserve spirit value nothing more than this.

The Grand Historian says: By using the Xuanji Yuheng (armillary sphere) to correct the movements of the seven regulators (sun, moon, and five planets), this corresponds to the twenty-eight lunar mansions of heaven and earth. The ten heavenly stems, the twelve earthly branches, and the tuning of bells and pitch pipes were established from high antiquity. By establishing pitch pipes, calculating the calendar, and setting the degrees of the sun, one can measure by means of them. Making tally slips correspond and making virtue communicate—this is what is meant here.