Fourteenth Section: Miscellaneous Combinations · Second Section: Matching with Sounds

《漢書·五行志》云：人命終而形藏，精神散越，聖人為之宗廟，以收魂氣，春秋祭祀，以修孝道。《尸子》曰：鬼，歸也，古者謂死人為歸人。《淮南子》曰：人精神者，天之有也；骸骨者，地之有也。精氣入其門，而骸骨反其根。又云：天氣為魂，地氣為魄。《禮記·郊特牲》云：凡祭慎諸此，魂氣歸乎天，形魄歸乎地，故祭求諸陰陽之義。故氣之清者曰神，卽陽魂也；氣之濁者曰鬼，卽陰魄也。

The Han Shu · Wu Xing Zhi says: After a person's life ends, his body is buried and his spirit dissipates and flies away. Therefore, sages established ancestral temples to gather his soul and qi. In spring and autumn, sacrifices are held to cultivate filial piety. The Shi Zi says: "Ghost" is "return." The ancients called the dead "returning people." The Huainanzi says: A person's spirit belongs to heaven, and his bones and flesh belong to earth. After death, the spirit returns through the door by which it entered, and the bones and flesh return to their original source. It also says: The qi of heaven becomes the soul, and the qi of earth becomes the body. The Li Ji · Jiao Te Sheng says: In all sacrifices, one must pay attention to this point—the soul and qi ascend to heaven, and the form and body descend to earth. Therefore, the clear qi is called "spirit," which is the yang soul; the turbid qi is called "ghost," which is the yin body.

延陵季子葬其子於嬴博之間云：骨肉歸乎土，命也；魂氣無不之。《越記》云：王問范子曰，寡人聞失其魂魄者死，得其魂魄者生也，物皆有之，將人乎？范蠡對曰：魄者，囊也；魂者，生氣之源。又云：魂者，生氣之精；魄者，死氣之舍。《韓詩》云：溱洧有二水，三月上巳，鄭國常於此水上招魂續魄。《左傅》昭二十五年，宋公燕，使叔孫昭子右坐，語相泣，樂祁子曰：今君與叔孫皆死乎！心之精爽，是謂魂魄，魂魄去之，何以能久？此並明人身有魂魄二別。

The Duke of Wu's son, Zilu Ji Zi, when burying his son between Ying and Bo, said: bones and flesh return to the earth, this is fate; as for the spirit, it can go anywhere. The "Yue Ji" records that the King of Yue asked Fan Li: I have heard that those who lose their spirit die, while those who keep their spirit live. Do all things have spirits, or only humans? Fan Li answered: the spirit is like a bag, a container for the body; the soul is the source of life qi. He also said: the soul is the essence of life qi, while the spirit is the dwelling place of death qi. The "Han Shi" says: the Zhen and Wei rivers, on the third day of the third lunar month, the people of Zheng often held rituals by the rivers to summon back the soul and restore the spirit, known as the禊 ceremony. The "Zuo Zhuan" records that in the 25th year of Duke Zhao's reign, Duke Song Yuan set a banquet, and had Shu Sun Zhaozi sit on the right side, the two of them talking and weeping; Le Qi then said: this year, the king and Shu Sun Zhaozi are probably going to die. The refined essence of the heart is called soul and spirit. When soul and spirit leave them, how can they live long? All these records show that there is a distinction between soul and spirit in the human body.

《老子經》云魂藏肝、魄藏肺者，魂既屬天，天氣為陽，陽主善，尚左，居肝，在東方木位；魄既屬地，地氣為陰，陰主惡，尚右，故居肺，在西方金位。《老子》云：吉事尚左，凶事尚右。亦云五氣藏於心、五味藏於胃者，此論氣則是陽，以藏受之，心為火藏，陽氣所處；味則是陰，以府受之，胃為五穀之府，味之所處。心主精神，胃主受納，不乖魂魄陰陽之理。

The Classic of the Dao says that the soul is stored in the liver and the spirit is stored in the lung. The reasoning is that the soul belongs to heaven, and heavenly qi is yang, which is associated with goodness and favors the left side, so it resides in the liver, which is located in the eastern direction of the wood element. The spirit belongs to earth, and earthly qi is yin, which is associated with evil and favors the right side, so it resides in the lung, which is located in the western direction of the metal element. The Classic itself states, "Good things favor the left, while bad things favor the right." The Classic also says that the five kinds of qi are stored in the heart and the five flavors are stored in the stomach. Qi is yang, so it is received by the internal organs, and the heart, being the fire organ, is the proper place for yang qi. Flavor is yin, so it is received by the腑 (hollow organs), and the stomach, as the organ for grains, is the proper place for flavors. The heart governs the spirit, and the stomach governs receiving and digesting food. This arrangement does not conflict with the principle that the soul and spirit belong to yin and yang.

又云魂有三、魄有七者，陽數奇，陰數偶。奇數始於一，一則元氣，魂雖是陽，非曰始元，一後次三，故魂數三。又云：因天地二氣合而生人，人又一氣，三材各一氣，故魂有三。陰數二，二亦陰之始，魄雖是陰，又非元始，次二後四，陰不孤立，必資於陽，就魂之三，合而成七。

The text also states that the soul has three parts and the spirit has seven. The reasoning for this calculation is that the odd numbers represent yang and the even numbers represent yin. Odd numbers start from one, with "one" representing the original vital energy. Although the soul belongs to yang, it cannot be considered the initial original energy. After one, the count proceeds to three, so the number of souls is three. Another explanation says that the human being is born from the combination of the energies of heaven and earth, and the human body itself has one energy. Therefore, the three elements of heaven, earth, and humanity each contribute one energy, hence the soul has three parts. Even numbers start from two, which is also the beginning of yin. Although the spirit belongs to yin, it is not the original beginning either. After two, the count proceeds to four. Since yin cannot exist alone and must rely on yang, the number four, which belongs to yin, is combined with the number three, which belongs to yang, resulting in seven. This is the origin of the number seven for the spirits.

又一解云：魂在東方，取震數三；魄居西方，取兌數七。三魂七魄，合而為十，是應天五行、地五行，兩五合為十，共成人也。五是天五氣、地五味也。《春秋緯》云：人感十而生，故十月方生也。又云魂有五、魄有六者，此乃道家《三皇經》，以五藏神為五魂，六府神為六魄，此亦五行六氣之義也。魂魄，人之本，既配府藏，故釋之。《甲乙》云：魂屬精，魄屬神。

There is another explanation: the soul resides in the east, taking the number three from the Zhen trigram (Thunder); the spirit resides in the west, taking the number seven from the Dui trigram (Lake). Three souls and seven spirits together make ten, which corresponds to the five elements in heaven and the five elements in earth, two fives combining to make ten, thus forming a person. The number 'five' here refers to the five qi in heaven and the five flavors in earth. The "Chunqiu Wei" says that humans are born by feeling the number ten, hence the ten months of gestation before birth. Some texts also mention five souls and six spirits, which is the view from the Daoist "Sanhuang Jing." They regard the five internal organs' spirits as five souls and the six腑 organs' spirits as six spirits, which still follows the principles of the five elements and six qi. The soul and spirit are the fundamental aspects of a person; since they are to be associated with the internal and external organs, they are explained together here. The "Ji Yibing" offers another view: the soul belongs to the essence, and the spirit belongs to the spirit.

五常者，仁、義、禮、智、信也。行之終久，恆不可闕，故名為常；亦云五德，以此常行，能成其德，故云五德。而此五德，配於五行。鄭玄注《禮記·中庸》篇云：木神則仁，金神則義，火神則禮，水神則信，土神則智。《詩緯》等說亦同。毛公傳說及京房等說，皆以土為信，水為智。

The "Five Constants" refer to the five virtues: benevolence, righteousness, propriety, wisdom, and faithfulness. They are called "constants" because they are to be practiced continuously and are indispensable. They are also called the "Five Virtues," since following them consistently cultivates virtue, hence the term "Five Virtues." These five virtues correspond to the Five Phases. Zheng Xuan, in his commentary on the "Book of Rites · Doctrine of the Mean," said that the nature of wood is benevolence, the nature of metal is righteousness, the nature of fire is propriety, the nature of water is faithfulness, and the nature of earth is wisdom. This view is also shared by the "Poetic Writings" and other esoteric texts. However, the school of Ma Gong's "Commentary on the Poems" and Jing Fang, among others, associate earth with faithfulness and water with wisdom. The difference between the two schools lies only in the assignment of water and earth, which are exactly reversed.

《漢書·天文志》云：歲星於人，五常，仁也；五事，貌也。仁虧貌失，逆春令，傷木氣，罰見歲星。熒惑於人，五常，禮也；五事，視也。禮虧視失，逆夏令，傷火氣，罰見熒惑。太白於人，五常，義也；五事，言也。義虧言失，逆秋令，傷金氣，罰見太白。辰星於人，五常，智也；五事，聽也。智虧聽失，逆冬令，傷水氣，罰見辰星。鎮星於人，五常，信也；五事，思也。仁義禮智，以信為主；貌言視聽，以思為正。四事皆失，鎮星乃為之動。按毛公及京房、漢史，皆以土為信，可謂其當，所以然者。

The "Book of Han: Records of Astronomy" discusses the five planets, linking them to the five constants and the "Five Matters" from the "Book of Documents: Hongfan" (appearance, speech, gaze, hearing, thought). The planet Jupiter (the Year Star) corresponds to the constant of benevolence and the matter of appearance; if benevolence is lacking and appearance is improper, it violates the spring decree and harms the wood energy, and the heavenly punishment is shown in the Year Star. The planet Mars (the Malefic of Violence) corresponds to the constant of propriety and the matter of gaze; if propriety is lacking and vision is unclear, it violates the summer decree and harms the fire energy, and the heavenly punishment is shown in the Malefic of Violence. The planet Venus (the Bright White Star) corresponds to the constant of righteousness and the matter of speech; if righteousness is lacking and speech is inappropriate, it violates the autumn decree and harms the metal energy, and the heavenly punishment is shown in the Bright White Star. The planet Mercury (the Morning Star) corresponds to the constant of wisdom and the matter of hearing; if wisdom is lacking and hearing is dull, it violates the winter decree and harms the water energy, and the heavenly punishment is shown in the Morning Star. The planet Saturn (the Stationary Star) corresponds to the constant of trust and the matter of thought; the four virtues of benevolence, righteousness, propriety, and wisdom are governed by trust, and the four matters of appearance, speech, gaze, and hearing are measured by thought, so only when these four matters are all improper will the Stationary Star change. According to this, Mao Gong, Jing Fang, and the "Book of Han" all associate earth with trust, making the pairing appropriate, as explained below.

夫五常之義，仁者以惻隱為體，博施以為用；禮者以分別為體，踐法以為用；智者以了智為體，明睿以為用；義者以合義為體，裁斷以為用；信者以不欺為體，附實以為用。其於五行，則木有覆冒滋繁，是其惻隱博施也；火有滅暗昭明，是其分別踐法也；水有含潤流通，是其了智明睿也；金有堅剛利刃，是其合義裁斷也；土有持載含容，以時生萬物，是其附實不欺也。

The five constants each have both essential nature and functional application: Ren is based on compassion and extends benevolence; Li is based on distinguishing hierarchy and enforces rules; Zhi is based on clarity and understanding and enables discernment and judgment; Yi is based on conformity to righteousness and enables decision-making and choice; Xìn is based on sincerity and truthfulness and ensures practicality. When viewed in terms of the Five Phases: Wood can cover and nurture, which corresponds to compassion and widespread benevolence; Fire can dispel darkness and illuminate all directions, which corresponds to distinguishing hierarchy and enforcing rules; Water can contain and nourish, flowing without obstruction, which corresponds to clarity and wisdom; Metal is hard and sharp, which corresponds to righteousness and decisive judgment; Earth can support and contain, nurturing all things according to the seasons, which corresponds to sincerity and truthfulness. Thus, Earth corresponds to Xìn and Water corresponds to Zhi, which is consistent with reason.

鄭玄及《詩緯》以土為智者，以能了萬事莫過於智，能生萬物莫過於土，故以為智；水為信者，水之有潮，依期而至，故以水為信。此理寘證狹，於義乖也。其於五經，則仁以配《易》，其位東方；禮以配火，其位南方；義以配傳，其位西方；智以配《詩》，其位北方；信以配《尚書》，其位中央。

Zheng Xuan and the Shī Wěi associate earth with wisdom, reasoning that nothing can comprehend all things more than wisdom, and nothing can nurture all things more than earth, so earth is associated with wisdom. They associate water with faith, reasoning that the sea has tides that rise and fall on schedule without failing to keep its promise, so water is associated with faith. However, the reasoning behind these associations is based on too narrow examples and does not make sense in terms of principle. As for the association between the five constants and the five classics: benevolence is associated with the Zhou Changes (I Ching), located in the east; propriety is associated with the Li Jing (the text here originally reads 'fire,' but according to the context, it refers to the Li Jing), located in the south; righteousness is associated with the Spring and Autumn Annals (referred to as 'transmission' in the text), located in the west; wisdom is associated with the Shī Jing (Book of Songs), located in the north; and faith is associated with the Shang Shu (Book of Documents), located in the center.

《易》配東方仁者，《易》是創制之書，包括萬有，有變易之義。東方，四時之始，仁化能生，易故就新。又帝出震始作八卦，故以配仁。禮配南方者，禮能齊上下之法，別貴賤之差，君臣父子，莫不以禮節之，如火能成就五味，明照萬物，故以南方配禮。

The Zhou Changes (I Ching) is paired with the virtue of benevolence in the East: The I Ching is a book of creation and establishment, encompassing all things and containing the meaning of change; the East is the beginning of the four seasons, and benevolence nurtures and generates all things, while the I Ching also discusses the removal of the old and the movement toward the new. Furthermore, the "Say on the Trigrams" states "The Emperor arises from Zhen," meaning Fuxi began drawing the Eight Trigrams from the position of Zhen, which is the East, hence the pairing of the I Ching with benevolence. The Rites are paired with the South: The Rites can regulate the order between superiors and inferiors, distinguishing the differences of rank and status, and the relationships of ruler and subject, father and son are all governed by the Rites; just as fire can cook the five flavors and illuminate all things, so the South is paired with the Rites.

傳配西方義者，《春秋》是魯史，褒貶得失。是時王道既衰，諸侯力爭，戰伐之事，靡不書之，合義者褒，失德者貶，如金以義斷，裁制萬物，故以配義。《詩》配北方智者，《詩》言其志，以為風刺，有陰微之辭，和潤人情，動鬼神，感天地，以善惡之事，吟詠於聲樂，使聞者有益於行，作者無咎於身，如水潛流，無所不潤，故以智配。

The Spring and Autumn Annals are paired with the West because they embody the principle of righteousness. The Spring and Autumn Annals were the historical records of the state of Lu, focusing on praising good deeds and condemning wrongdoing. At that time, the Way of the King had declined, and the feudal lords fought with force. All military campaigns were recorded, and those in accordance with righteousness were praised, while those lacking virtue were criticized. Just as gold decides and shapes all things through righteousness, it is paired with righteousness. The Book of Poetry is paired with the North because it embodies wisdom. The Book of Poetry is used to express aspirations and serve as admonition, often containing subtle and implicit expressions. It harmonizes and moistens human emotions, capable of moving ghosts and spirits and connecting with heaven and earth. It sings about good and evil in music and song, benefiting those who listen in their conduct and not causing trouble for those who compose it. Just as water flows underground, moistening everywhere, it is paired with wisdom.

《尚書》配中央信者，此是上古之書，傳述帝王之言，信誓之事，靡不存焉，可宗尚，故如土有信，以時生物，四時所宗，故以信配。經，卽常也，亦云由也，亦云法也。述經由事，故云由也；理可法則，故云法也；常為訓典，故卽常也。然經體既為常法，其當體各備五常，事有所專，但以一方為主。未論文義，故不備說。五常之行，由經而明，故以配釋。

The Book of Documents is paired with the central virtue of trust because it is an ancient classic that records the words of emperors, preserving all matters of oaths and trustworthiness, making it worthy of reverence and emulation. Just as soil possesses the virtue of trustworthiness, nurturing all things according to the seasons and being the common foundation for the four seasons, it is thus paired with trust. As for the term "Classic" (经), it itself means "constant" and is also interpreted as "by" and "standard." It refers to narrating the events that have been experienced, hence "by"; the principles can serve as a standard, hence "standard"; and it is used permanently as a moral teaching, hence "constant." However, since the essence of the classics is all about constant principles, each classic in itself encompasses the five virtues, but each emphasizes one virtue as its main focus. Here, we are not discussing the specific meanings of each classic, so we do not elaborate further. The practice of the five virtues depends on the classics to clarify them, hence the combination of the two is explained together.

五事者，《尚書·洪範》云：敬用五事。蓋以人事配五行也。一曰貌，以配木；二曰言，以配金；三曰視，以配火；四曰聽，以配水；五曰思，以配土。《尙書·洪範》曰：貌曰恭，言曰從，視曰明，聽曰聰，思曰叡；恭作肅，從作乂，明作哲，聰作謀，叡作聖。

The term 「五事」 comes from the phrase 「敬用五事」 in the Book of Documents, the Hongfan Chapter. It refers to matching human behavior and conduct to the Five Phases. The first is 「貌」, corresponding to wood; the second is 「言」, corresponding to metal; the third is 「视」, corresponding to fire; the fourth is 「听」, corresponding to water; and the fifth is 「思」, corresponding to earth. The original text of the Book of Documents, the Hongfan Chapter, states: appearance should be respectful, speech should be orderly, vision should be clear, hearing should be sharp, and thought should be penetrating. Respectfulness produces solemnity, orderly speech produces order, clear vision produces wisdom, sharp hearing produces strategy, and penetrating thought leads to sage-like clarity. This is the standard and effect of each of the five matters.

貌曰恭者，天子之恭曰穆穆，上恭肅則下敬矣。孔子曰：其行己也恭，其事上也敬。又曰：在體曰恭，加於人、施於事曰敬。貌之不恭，是謂不肅。肅，敬也。夫《洪範》所陳五事，貌為首者，於《易》貌為震，震為木，木可觀也，故經列三德而服為其上。

First, we discuss "貌曰恭" (appearance is called respect). The respect of the Son of Heaven is described as "Mumu" (majestic and solemn). When those in authority are respectful and solemn, those below will naturally feel reverence and obedience. Confucius said: he maintains himself with respect, and he serves superiors with reverence. There is also a distinction: that which is shown in one's own appearance is called "gong" (respect), and that which is applied to others and realized in actions is called "jing" (reverence). If one's appearance is not respectful, it is called "bu su" (not solemn), and "su" means reverence. The Five Matters listed in the "Hongfan" (The Great Plan) place "貌" (appearance) first, because in the "Zhou Yi" (I Ching), appearance belongs to the Zhen trigram, which represents wood, and the form of grass and trees is most visible. Therefore, when the classics list the three virtues, they also place appearance and attire first.

《詩》云：敬慎威儀，惟人之則。有威而可畏謂之威，有儀而可象謂之儀。君有威儀，其臣畏而愛之，則而象之，故能長有其國；臣有威儀，故能長守其職。君子在位可畏，施舍可愛，進退可度，周旋可則，容止可觀，作事可法，德行可象，聲氣可樂，動作有文，言語有章，以臨其下，謂之威儀。

The Book of Poetry, Great Odes, "Suppression" says: To maintain dignity with reverence and caution is the standard for the people. Having power that inspires awe is called "Wei" (authority); having a model that can be emulated is called "Yi" (ceremony). When a ruler possesses authority and ceremony, his subjects will both revere and love him, taking him as a model to follow, thus enabling him to maintain the state for a long time. When a minister possesses authority and ceremony, he can hold his position for a long time. A gentleman in office inspires awe, gives generously and thus is loved, moves in accordance with propriety, responds appropriately and thus serves as a standard, has a dignified appearance worth observing, acts in a manner that can be emulated, has virtue that can be imitated, has a pleasant tone and demeanor, and has graceful movements and coherent speech. To govern subordinates in such a manner is called "Wei Yi" (authority and ceremony).

孔子曰：正其衣冠，尊其瞻視，儼然人望而畏之，不亦威而不猛。又曰：不嚴以蒞之，則人不敬。故失威儀之節，怠慢驕恣，謂之狂，狂則下不肅矣。下不敬，則上無威。夫不敬其君，不從其政，則陰氣勝。陰氣勝，則水象至，故曰厥罰常雨。雨則飢寒至，飢寒至，則上下不相信，大臣奸軌，民為寇盜。民多被刑，則其服妖。服妖者，輕剛漂泆、暴慢之服，以象風氣之化也。

Confucius said: Rectify your clothing and appearance, maintain a solemn gaze, and carry yourself with dignity so that people are struck with awe. Is this not 'majestic yet not fierce'? He also said: If you do not approach the people with solemnity, they will not respect you. Therefore, once one loses the measure of propriety and becomes careless and arrogant, it is called 'madness'. If a ruler is mad, the people will not be respectful; if the people are disrespectful, the ruler will have no authority. When subjects do not respect the ruler and do not obey the orders, yin overpowers yang; when yin overpowers yang, the calamity of water appears, so the "Hóng Fàn" says, "Its punishment is constant rain" — this misdeed invites heaven's punishment in the form of prolonged rain. Prolonged rain leads to hunger and cold, hunger and cold lead to mutual distrust between superiors and inferiors, thus ministers become corrupt and lawless, and the people turn to banditry; when many people are punished, there appears 'clothing demons'.the so-called clothing demons refer to strange and indecent garments that are frivolous and reckless, used to indicate the corruption of the customs.

言者，於《易》之道曰兌，兌曰口，言之象。人君言出令行則從。故《易》曰：悅以使民，民忘其勞；悅以犯難，民忘其死。是以明君薄斂而厚祿，賞宜從重，罰宜從輕，則順民心，故其教不肅而成，其政不嚴而治，此得民心。民心得，則眾歸之；眾歸之，則民死沒且不忘之，況乎從其令也。若君失眾心，政令不從，亢陽自消，群陰不附，而下畏君之重刑，則陽氣勝。陽氣勝則旱，故曰厥罰常暘。常暘則飢貧，飢貧不足，不足，不敢正言，則先發於歌謠之口也。氣逆則惡言至，蟲蝗生，皆口事也。

Now speaking of "speech." In the system of the Zhou Changes, speech belongs to the Dui hexagram, which represents the mouth, thus symbolizing speech. When a ruler speaks, his orders are carried out, which is called "following" (smoothness). Therefore, the Commentary on the Judgment of the Dui hexagram in the Zhou Changes says: using the way of joy to govern the people, the people forget their toil; using the way of joy to lead them through hardship, the people forget life and death. Therefore, a wise ruler reduces taxes and gives generous salaries, rewarding generously and punishing leniently, thus following the people's will. Thus, education does not need to be harsh and naturally becomes effective, and orders do not need to be severe and naturally become well governed. This is called winning the people's hearts. When the people's hearts are won, they all come to follow; when they all follow, they would even die for the ruler, let alone obeying his orders. Conversely, if a ruler loses the people's hearts, his orders are not obeyed. The excessive yang energy naturally declines, and the many yin forces are unwilling to follow. Ministers only comply out of fear of the ruler's severe punishments. At this time, it becomes an excess of yang energy. Excess yang energy causes drought, so the Huafan says, "If yang is excessive, there will be prolonged drought." Prolonged drought leads to famine and poverty, and famine and poverty lead to shortages of goods. With shortages of goods and the people afraid to speak openly, grievances are first expressed through songs. When the vital energies are reversed, evil words spread, and locust plagues occur. All these belong to the category of matters related to "speech."

視者，南方目之象，視曰明，明以知人為本，於《易》為離，離為火、為目。夫視不明，微弱不知所信，必長伺黨仇親同類。如此，賢者不進；賢者不進，則不肖者不退；不肖者不退，則犯上者不誅，無罪者橫罰，百職廢壞，庶事滯塞，教政舒緩，故曰厥罰常燠。燠則冬氣洩，冬氣洩則不塞，春夏氣錯，疾疫起矣。犯上者不誅，則草犯霜而不死；貪取百姓之財，則蝗螟亦食人之食矣。此皆視之所象也。

Now discussing "seeing." The eyes belong to the southern direction, so it is said "seeing is clarity," and clarity in discernment is fundamental to recognizing people. In the Zhou Changes, it belongs to the Li hexagram, which represents fire and also the eye. If one cannot see clearly, then one's mind is weak and one does not know whom to trust, inevitably being surrounded by those who form factions, harbor private grudges, and cling to their own kind. In this situation, virtuous people cannot rise up; when virtuous people cannot rise up, the unvirtuous cannot be removed; when the unvirtuous cannot be removed, those who defy authority are not punished, and the innocent are wrongly punished. All duties are neglected, affairs become blocked, and the government and education become lax. Therefore, the Hong Fan says "its punishment is constant warmth"—heavenly punishment is continuous warmth. Warmth causes the winter energy to escape outward, and when winter energy escapes outward, it cannot be contained, leading to disorder between spring and summer, and epidemics arise from this. Those who defy authority are not punished, just as grass and trees encounter frost but do not wither; when those above take the people's wealth, locusts and cutworms come to eat people's grain. All these are the signs corresponding to "seeing."

聽者在耳，耳者，於《易》坎也。古者聖王有進善之旌，敢諫之鼓，謀於蒭蕘，所以博延而廣聽也。人君不好謀，則下莫敢言；下莫敢言，則上無所聞；上無所聞，則不聽。不聽者，由不謀政事，故曰不聽，無所聞知庶事，擁屈怨在心口，喜怒不節，故曰急也。夫寒者急物，冬物皆枯急，枯急，故曰厥罰常寒。常寒則不生百穀，不生百穀，則民貧窮矣。故妖生於耳，以類相動，則有鼓妖，聲音之類。坎為彘，耳氣傷，有彘禍；水色黑，有黑交。此皆聽也。

Now speaking of "listening." Listening depends on the ears, and in the I Ching, the ears belong to the Kan trigram. In ancient times, sage kings set up "flags for receiving good advice," allowing those who wished to offer good words to stand under the flag; they also set up "drums for bold remonstrance," allowing those who wished to give advice to beat the drum; they also consulted with people cutting grass and gathering firewood, in order to widely accept and take in many opinions. If a ruler does not like deliberation, ministers will not dare to speak; if no one dares to speak, the ruler will hear nothing; if the ruler hears nothing, it is called "not listening." So-called "not listening" is due to not consulting with people on state affairs, thus he is called "not listening"; being completely unaware of all matters, resentment and grievances accumulate in the heart, and joy and anger lose their proper limits, so it is called "urgency." Cold causes things to contract, and in winter all things wither and contract, which corresponds to this "urgency." Therefore, the Hongfan says, "Its punishment is constant cold" — the heavenly punishment is continuous severe cold. Prolonged cold prevents the growth of all grains, and if all grains do not grow, the people become poor. Therefore, supernatural phenomena arise from the ears: like things of the same kind attracting each other, there is "drum demon," which refers to strange sounds heard without cause. The Kan trigram is associated with pigs, and if the ear qi is injured, there will be strange calamities related to pigs; the color of water is black, so black strange omens appear. All these belong to "listening."

思者，心為五事之主，猶土體為五行主也，於《易》為坤。八正之氣，亦起於八風，風者，四時之主。思心得，謂之容，容者，能容畜臣子，故謂之聖也。思心不得，四者皆失，則不能容畜臣子，故曰思心不容，是謂不聖，過在霿亂失紀。

Finally, it speaks of 'thinking' (思). The heart is the master of the five actions, just as earth is the master of the five phases. In the Zhou Changes, it corresponds to the Kun trigram. The eight cardinal directions and the seasonal changes all originate from the eight winds, and wind is the master of the four seasons. When thinking is proper, it is called 'capacity' (容); 'capacity' is the ability to nurture and accommodate ministers, hence it is called 'sage' (圣). If thinking is improper, then the four aspects of appearance, speech, sight, and hearing also become improper, leading to an inability to nurture and accommodate ministers. Therefore, the Hongfan says, 'If the mind does not have capacity, it is called not sage,' and the mistake lies in confusion and disorder of principles.

故風者，於《易》巽也，在三月、四月，純陽，而治於陽則為陰，於陰則為陽，大臣之象。君既霿亂，則大臣專恣；大臣專恣，而陰氣盛；陰氣盛則應，故厥罰常風。陰氣多者，陰而不雨，其甚也常陰。暗者，苞承於心，心氣傷，則為暗妖。《易》曰：坤為牛。坤，土也，土氣傷，則牛多死。又曰：土為內事，內事亂，則有華孽。此皆思之事也。五事所感，其例甚多，略舉如此。

So when it comes to wind: wind corresponds to the Xun trigram in the Zhou Changes. This occurs around the time of the third and fourth months, when pure yang is dominant. When Xun is in yang, it appears as yin; when in yin, it appears as yang. This is the symbol of a minister. When the sovereign is confused and disorderly, the ministers become tyrannical and unrestrained; when ministers are tyrannical and unrestrained, yin energy becomes strong; when yin energy becomes strong, there is a corresponding heavenly phenomenon, so it is said, "the punishment is constant wind" — meaning that heavenly punishment is manifested as prolonged wind. If yin energy increases further, then dark clouds gather but there is no rain; when it reaches its extreme, there is prolonged darkness. This dark phenomenon originates from the heart: when heart energy is injured, it results in "dark omens." The Zhou Changes say that Kun represents the ox, and Kun is earth; when earth energy is injured, oxen die in large numbers. It also says that earth governs internal affairs; when internal affairs are disturbed, there is the phenomenon of flowers blooming at inappropriate times, called "flower omens." These all belong to the category of "thought." The phenomena caused by the five aspects are numerous, and here only the main points are briefly mentioned.

《春秋元命苞》云：律之為言率也。《續漢書》云：律，術也。《律書》云：呂，序也，序述四時之氣，定十二月之位也。陰陽各六，合有十二，陽六為律，陰六為呂。律六者：黃鍾、大蔟、姑洗、蕤賓、夷則、無射也；呂六者：林鐘、南呂、應鐘、大呂、夾鐘、仲呂也。《史記》云：律曆者，天所以運五行八正之氣，成熟萬物也。

The "Spring and Autumn Original Mandate Bundle" says: "Lu" means "rate," that is, to lead or to set a standard. The "Continued Book of the Han Dynasty · Records of Laws and Calendars" says: "Lu" is "method," that is, a system or regulation. The "Book of Laws" says: "Lv" is "sequence," that is, to sequentially describe the energies of the four seasons and to determine the positions of the twelve months. Yin and Yang each have six, making a total of twelve: the six belonging to Yang are called "Lu," and the six belonging to Yin are called "Lv," which is known as the "Twelve Lu and Lv." The six Lu are Huangzhong, TaCu, GuXian, RuiBin, YiZe, and WuYe; the six Lv are LinZhong, NanLv, YingZhong, DaLv, JiaZhong, and ZhongLv. The "Records of the Grand Historian · Book of Laws" says: Lu and Li (calendar) are the means by which Heaven operates the Five Phases and the eight cardinal directions and the seasonal changes, enabling the growth and maturity of all things.

《帝王世紀》云：黃帝使伶倫於大夏之西、崑崙之陰，取竹解谷，其竅厚均者，斷兩節閒吹之，以為黃鐘之管，以象鳳鳴，雌雄各六，以定律呂，以分星次。伶洲鳩曰：律，所以立均出度也。故云：紀以三，平以六，成以十二，天之道也。此六中之元，古之神瞽考中聲而量之，以制度律，均鍾，故名黃鐘，所以宣養六氣。

The "Imperial Chronology" records that the Yellow Emperor sent the music official Ling Lun to the west of Daxia and the north of Kunlun Mountain, where he obtained bamboo at Jiegu. He selected bamboo with uniform hole size and even thickness of the walls, cut off the section between two joints, and made a pipe called Huangzhong, which he used to imitate the sound of the phoenix. He determined six tones for the male and female phoenixes, thus establishing the twelve tones (Lülü), which were used to divide the celestial cycles. The Zhou dynasty music official Ling Zhoujiu said: "The tones are used to establish pitch standards and determine measurements." Therefore, it is said that "three is the main principle, six is the balance, twelve is the completion," which reflects the heavenly principle. Among these twelve tones, the central one is Huangzhong. Ancient music masters (called "shen gu" by the blind musicians) tested the central and correct sound, measured it, and used it to establish the measures and adjust the bell tones. Hence it is called "Huangzhong," whose function is to promote and nurture the six qi.

二曰太蔟，所以金奏，乃贊陽出滯；三曰姑洗，所以修潔百物，考神納賓；四曰蕤賓，所以安靜神人，獻酬交酢；五曰夷則，所以詠歌九則，平民無貳；六曰無射，所以宣佈哲人之令德，示民軌儀。為之六閒，以揚沈伏而黜散越：元閒大呂，助宣物也；二閒夾鐘，出四隟之細；三間中呂，宣中氣也；四閒林鐘，和展百事，俾莫不任肅純恪也；五閒南呂，贊陽秀也；六間應鐘，均利器用，俾應復也。律呂不易，無奸物也。

The second of the six tones is Taicuo, used for harmonizing the music of metal and stone, assisting the yang energy to remove blockages. The third is Guxi, used for cleansing and refining all things, examining and worshiping deities, and welcoming and receiving guests. The fourth is Rui Bin, used for stabilizing the relationship between spirits and people, with the host and guest exchanging courtesies and responses. The fifth is Yizhe, used for singing the nine principles, making the people peaceful and unified in their hearts. The sixth is Wuyi, used for promoting the virtues of wise individuals, setting an example for the people. Interwoven with the six tones are the six lü, used for promoting hidden energies and eliminating scattered and idle energies: the first is Dalü, assisting in the flourishing of all things; the second is Jiazhong, releasing the subtle energies in the corners of the four directions; the third is Zhonglü, dispersing the harmonious energy; the fourth is Linzhong, harmonizing and spreading all affairs, enabling everyone to fulfill their duties with respect and sincerity; the fifth is Nanlü, assisting in the formation of the excellent fruits of yang energy; the sixth is Yingzhong, equalizing the use of objects, enabling all things to respond in harmony and return to their proper time. If the tones and lü are not disordered, there will be no perverse or abnormal things.

《三禮義宗》云：律者，法也，言陽氣施生，各有其法；呂者，助也，助陽成功。一云：律，帥也，帥導陽氣，使之通達也；呂者，侶也，以對於陽，與之為侶。亦呂距也，謂陰陽之氣有時相距，明陽出則陰除，陰升則陽損，故有相距之意。

The San Li Yi Zong says: "Lu" means "fa," referring to the fact that yang energy spreads out to generate vitality, each having its own rules and regulations; "Lv" means "zhu," assisting yang energy in achieving its accomplishments. Another interpretation: "Lu" means "shuai," leading and guiding yang energy so that it can flow smoothly; "Lv" means "lv," accompanying yang energy to form a companion. "Lv" can also be interpreted as "ju" (resistance), meaning that the two energies of yin and yang sometimes resist each other—when yang energy emerges, yin energy retreats, and when yin energy rises, yang energy is harmed, hence containing the meaning of mutual resistance.

《續漢書》云：陽以圜為形，其性動；陰以方為節，其性靜。動者數三，靜者數二。以陽生陰而倍之，以陰生陽半之，皆以三而一。陽生陰曰下生，陰生陽曰上生，皆參天兩地，圓蓋方覆，六偶承奇之道也。《淮南子》云：數始於一，一而不能生，故分為陰，陰陽合而生萬物，故一生二，二生三，三生萬物。故三月為一時，所以祭有三飯，喪有三踴，兵有三令，皆以三為節。三三如九，故黃鐘之律九寸，而宮音調，因而以九之，九九八十一，黃鐘之數立焉。

The "San Fen Shen Yi" (three parts increase and decrease) principle in the "Continued Book of Han: Records of Laws and Calendars" explains the mathematical reasoning: Yang, which takes the shape of a circle, is active in nature; Yin, which takes the form of a square, is static. The number associated with movement is three, and the number associated with stillness is two. When Yang generates Yin, the original number is doubled (multiplied by two); when Yin generates Yang, the number is halved. In both cases, the result is divided by three—so that when generating downward, it is multiplied by two-thirds, and when generating upward, it is multiplied by four-thirds. Generating Yin from Yang is called "xia sheng" (downward generation), and generating Yang from Yin is called "shang sheng" (upward generation). This principle is based on the idea of "San Tian Li Er" (three for heaven, two for earth), with heaven being round and covering, and earth being square and supporting, with six even numbers receiving the odd numbers. The "Huainanzi" says that numbers begin with one. One cannot generate anything on its own, so it splits into Yin. When Yin and Yang interact, they generate all things, so one becomes two, two becomes three, and three generates all things. Therefore, three months make a season, worship rituals involve three meals, mourning rituals involve three leaps, and military commands involve three orders—all using three as a standard. Three times three is nine, so the Huangzhong pitch pipe is set to nine inches, and the palace tone is thus established. Multiplying nine by itself gives eighty-one, and the Huangzhong pitch number is thus determined.

黃鐘之氣在子，十一月建焉，其辰在星紀。下生林鐘，林鐘之數五十四，氣在未，六月建焉，其辰鶉火。上生大蔟，大蔟之數七十二，氣在寅，正月建焉，其辰諏訾。下生南呂，南呂之數四十八，氣在酉，八月建焉，其辰壽星。上生姑洗，姑洗之數六十四，氣在辰，三月建焉，其辰大梁。下生應鐘，應鐘之數四十二，氣在亥，十月建焉，其辰析木。

Following the order of "隔八相生," the twelve tones are arranged as follows: The tone Huangzhong corresponds to the position of Zi, which is the eleventh month, and the star sequence is "Xingji." Huangzhong generates Linzhong below (81 multiplied by two-thirds equals 54), Linzhong has a tone number of 54, and its corresponding position is Wei, which is the sixth month, with the star sequence "Chunhuo." Linzhong generates TaCu above (54 multiplied by four-thirds equals 72), TaCu has a tone number of 72, and its corresponding position is Yin, which is the first month, with the star sequence "Zuozizi." TaCu generates Nanlv below (72 multiplied by two-thirds equals 48), Nanlv has a tone number of 48, and its corresponding position is You, which is the eighth month, with the star sequence "Shouxing." Nanlv generates GuXǐ above (48 multiplied by four-thirds equals 64), GuXǐ has a tone number of 64, and its corresponding position is Chen, which is the third month, with the star sequence "Daliang." GuXǐ generates Yingzhong below (64 multiplied by two-thirds equals 42), Yingzhong has a tone number of 42, and its corresponding position is Hai, which is the tenth month, with the star sequence "Ximu."

上生蕤賓，蕤賓之數五十六，氣在午，五月建焉，其辰鶉首。上生大呂，大呂之數七十六，氣在丑，十二月建焉，其辰玄枵。下生夷則，夷則之數五十一，氣在申，七月建焉，其辰鶉尾。上生夾鐘，夾鐘之數六十八，氣在卯，二月建焉，其辰降婁。下生無射，無射之數四十五，氣在戌，九月建焉，其辰大火。上生中呂，中呂之數六十，氣在巳，四月建焉，其辰實沈。辰之與建，交錯為表裡，卽其合。然相生以乾坤六體為之：黃鐘初九，下生林鐘初六，又上生大蔟。

The tone of Zhonglü is sixty, with its energy located at the position of Si, the fourth month's builder is Si, and the star position is 'Shi Shen'. The star positions and the month builders move in opposite directions and intermingle, with their intersection being the place where they harmonize. As for the order of mutual generation, it can also be matched with the six lines of the hexagrams of Qian and Kun: Huangzhong corresponds to the first line of the Qian hexagram, the tone of Linzhong, which is generated below, corresponds to the first line of the Kun hexagram, and Linzhong then generates Tai Zhu.

《樂緯》云：黃鐘中宮，數八十一，以天一地二人三之數，以增減律，成五音中和之氣。增治上生，減治下生。上生者，三分益一；下生者，三分減一。益者，以四乘之，以三除之；減者，以二乘之，以三除之。《三禮義宗》云：凡黃鐘之管，本長九寸。所以九者，陽數之極也。數之所起，起自於三，三才天地人之道合成數，故曰三才，是以天地人各有三數。陽得兼三，故稱九；陰但兼二，故稱六。以陽得氣兼三，故因而三之，三三如九，故陽數九為極，所以管用九寸，以度陽氣。陽氣應時而發，此自然神驗者也。

The *Yue Wei* says: The Huangzhong pitch pipe is in the center and serves as the palace tone, with a numerical value of eighty-one. By adding and subtracting the numbers Tianyi (Heavenly One), Di'er (Earthly Two), and RenSan (Human Three), the numerical values of the pitch pipes are generated, thus producing the harmonious energies of the five tones. Addition belongs to the upper generation, and subtraction belongs to the lower generation. Upper generation is called "increasing by one third," and lower generation is called "decreasing by one third." In terms of calculation: when increasing, multiply the original number by four and divide by three (i.e., take four thirds of the original number); when decreasing, multiply the original number by two and divide by three (i.e., take two thirds of the original number). Readers can use this method to calculate step by step from the Huangzhong pitch pipe's value of eighty-one to determine the numerical values of all twelve pitch pipes. The *San Li Yi Zong* says: The original length of the Huangzhong pipe is nine inches. Why nine? Because nine is the extreme of the yang number. The starting number is three, and the three principles of heaven, earth, and humanity combine to form this number, so it is called the Three Principles. Therefore, heaven, earth, and humanity each have a three. Yang contains three threes, so it is called nine; Yin contains two threes, so it is called six. Because yang receives the vital energy and contains three, it multiplies three by three, resulting in nine, so yang numbers reach their limit at nine. The length of the pipe is therefore fixed at nine inches, used to measure yang energy. Yang energy responds to the seasonal changes and is activated, and at the winter solstice, the reed fluff inside the Huangzhong pipe naturally flies out, which is a miraculous and natural effect.

又上生大蔟九二，又下生南呂六二，又上生姑洗九三，又下生應鐘六三，又上生蕤賓九四，又下生大呂六四，又上生夷則九五，又下生夾鐘六五，又上生無射上九，又下生中呂上六。所以同位象夫妻，異位象母子，所謂律娶妻而呂生子者也。

Continuing the sequence of the yao positions for the trigrams Qian and Kun: Tai Zhu corresponds to Qian's nine in the second, and the next descending Nan Lu corresponds to Kun's six in the second; Nan Lu ascending gives Gu Xi, corresponding to Qian's nine in the third, and Gu Xi descending gives Ying Zhong, corresponding to Kun's six in the third; Ying Zhong ascending gives Rui Bin, corresponding to Qian's nine in the fourth, and Rui Bin descending gives Da Lu, corresponding to Kun's six in the fourth; Da Lu ascending gives Yi Ze, corresponding to Qian's nine in the fifth, and Yi Ze descending gives Jia Zhong, corresponding to Kun's six in the fifth; Jia Zhong ascending gives Wu She, corresponding to Qian's nine at the top, and Wu She descending gives Zhong Lu, corresponding to Kun's six at the top. When yao positions are the same, they are paired as one Lu (such as initial nine with initial six), symbolizing husband and wife. When yao positions differ, they symbolize mother and child. This is the so-called saying 'the law marries the wife and the Lu gives birth to the son.'

《白虎通》曰：黃鐘何？黃，中和之氣；鍾者，動也，言陽於黃泉之下動萬物也。《淮南子》云：黃，土色；鍾者，氣之所動。黃鐘為君，冬至得之。《三禮義宗》云：鍾，應也，言陽氣潛動於黃泉之下，應養萬物，萌牙欲出。大呂，大者，太也；呂者，距也，言陽氣欲出，陰距難也。《淮南子》云：呂者，旅也，旅而去也。《三禮義宗》云：呂，助也，十二月陽方生長，陰氣助之，生育之功，其道廣大也。故一云：呂者，侶也，與陽為侶，對生萬物。

The following explains the names of the twelve tones one by one. The "White Tiger Classic" asks: Why is it called Huangzhong? The answer says: "Huang" refers to the middle and harmonious energy, and "Zhong" means "movement," indicating that the yang energy moves beneath the yellow earth to stimulate all things. The "Huainanzi" says: "Huang" is the color of earth, and "Zhong" is the place where energy is stirred; Huangzhong is the sovereign, and on the day of Winter Solstice, this tone is exactly in place. The "Sanli Yizong" says: "Zhong" means "response," indicating that the yang energy quietly moves beneath the yellow earth, responding in season to nurture all things, and the sprouts are about to break through the soil. Now talking about DaLv: "Da" means "Tai," and "Lv" means "Ju," indicating that the yang energy wants to emerge, but the yin energy resists. The "Huainanzi" says: "Lv" means "Lu," meaning to go together in a group. The "Sanli Yizong" says: "Lv" means "Zhu," as the yang energy is growing in the twelfth month, and the yin energy assists it from the side, the merit of giving birth is vast. Therefore, there is another explanation: "Lv" means "Lu," accompanying the yang, facing each other to nurture all things.

大蔟，言萬物始大，湊地而出也。《淮南子》云：萬物蔟而未出也。《三禮義宗》云：蔟者，湊之義也，正月之時，萬物始大，蔟地而出。夾鐘者，言萬物孚甲種類而出也。《淮南子》云：種始夾也。《三禮義宗》云：夾者，佐也，二月之中，物未盡出，陰佐陽氣，應時而出。一云：夾者，俠也，言萬物為孚甲所俠，至此方解，鍾應而出。

Taizu: This refers to the beginning of all things growing strong and gathering towards the surface to emerge. The Huainanzi says: all things gather but have not yet emerged. The Sanli Yizong says: "Cuo" means "gather," and in the first month, all things begin to grow strong and gather to emerge from the ground. Jiazhong: This refers to all things with shells emerging according to their kinds. The Huainanzi says: seeds begin to be wrapped. The Sanli Yizong says: "Jia" means "assist," and in the second month, all things have not yet fully emerged; the Yin energy assists the Yang energy, enabling them to emerge at the right time. Another interpretation says: "Jia" means "support," meaning all things are wrapped in shells and at this time they are released, emerging from the ground in response to the sound of the bell.

姑洗者，姑者，古也；洗者，鮮也，萬物去故就新，莫不鮮明也。《淮南子》云：姑洗，陳去而新來也。《三禮義宗》云：姑者，枯也；洗濯之義，三月物生新潔，洗除其枯也。中呂者，萬物當中皆出也。《淮南子》云：中，宛也。《三禮義宗》云：呂者，距難之義，言陰欲出，陽氣在於中距執之。一云：呂者，四月之時，陽氣盛長，陰助功微，故云爾。

Gu Xi: "Gu" means "old," and "Xian" means "fresh." All things remove the old to welcome the new, thus becoming fresh and bright. The Huainanzi says: Gu Xi is when the old is gone and the new has come. The San Li Yi Zong says: "Gu" means "withered," and "Xian" refers to washing. In the third month, all things are newly born and clean, washing away the withered things. Zhong Lv: this refers to the time when all things are emerging in the middle. The Huainanzi says: "Zhong" means "wǎn," which refers to the meaning of bending and accumulating. The San Li Yi Zong says: "Lv" has the meaning of resistance and difficulty, meaning that the Yin energy wants to come out, but the Yang energy is resisting and controlling it. Another explanation says that in the fourth month, the Yang energy is at its peak and growing, while the assistance from Yin energy is weak, hence the name.

蕤賓者，蕤，下也；賓，敬也，言陽氣下降，故敬之也。《淮南子》云：蕤賓，安而服也。《三禮義宗》云：蕤者，垂下之義；賓者，敬也，五月陽氣下降，陰氣始起，共相賓敬。林鐘者，林，眾也，萬物成熟，種類眾多也。《淮南子》云：林鐘，引而止之也。《三禮義宗》云：林，茂盛也，六月之中，物皆盛茂，聚積於野，故為林也。

Rui Bin: "Rui" means hanging down, and "Bin" means respect. It refers to the beginning of the decline of yang energy, so it is given respect. The Huainanzi says: Rui Bin is stable and obedient. The San Li Yi Zong says: "Rui" takes the meaning of hanging down, and "Bin" means respect; in May, yang energy begins to decline and yin energy starts to emerge, the two are like host and guest, respecting each other. Lin Zhong: "Lin" means many, with all things mature and various kinds. The Huainanzi says: Lin Zhong is to lead and make it stop. The San Li Yi Zong says: "Lin" means flourishing, in June, all things grow vigorously, gathering on the plains, numerous as trees in a forest, hence called Lin. These two correspond to the fifth month, the position of Wu, and the sixth month, the position of Wei, exactly at the turning point where yang reaches its peak and turns to yin, so their names both carry the meaning of transition from prosperity to cessation.

夷則者，夷，傷也；則，法也，言萬物始傷，被刑法也。《淮南子》云：夷則，易其則也。《三禮義宗》云：夷，平也；則，法也，七月萬物將成，平均結實，皆有法則德吉也。南呂者，南，任也，言陽氣有任生孳長也。《淮南子》云：南呂者，任苞大也。《三禮義宗》云：南，任也，八月之中，物皆含秀，有懷任之象，助成功之義。

Yizhe: "Yi" means injury, "Ze" means law, indicating that at this point all things begin to suffer injury, subjected to a punitive regulation. The Huainanzi says: Yizhe signifies changing its law. The Sanli Yizong says: "Yi" means level, "Ze" means law, in July all things are about to mature, evenly producing fruits, following a regulated order and each obtaining its good fortune. Nanlv: "Nan" is "Ren" (to bear or carry), meaning that yang energy still bears the responsibility of nurturing and growing. The Huainanzi says: Nanlv is to carry the developing fruits and make them grow larger. The Sanli Yizong says: "Nan" is "Ren", in August all things contain fine ears of grain, showing the appearance of being pregnant, implying the meaning of assisting in achieving success.

無射者，射，終也，言萬物隨陽而終，當復隨陰而起，無終已也。《淮南子》云：無射者，人之無厭也。《三禮義宗》云：射，厭也，厭惡之義，九月物皆成實，無可厭惡。應鐘者，言萬物應時而鐘下藏也。《淮南子》云：應其所鍾。《三禮義宗》云：十月之時，歲功皆成，陰氣之用，應陽之功，收而聚積，故云鍾也。亦云：應者，應和之義，言此時將復應陽氣而動於下也。

Wu Ye: "She" means completion, indicating that all things end with the yang energy and will again rise with the yin energy, never ending. The Huainanzi says: "Wu Ye" refers to human desires never being satisfied. The San Li Yi Zong says: "She" is "yan," meaning aversion, as by September all things have matured and there is nothing more to be averse to. Ying Zhong: This refers to all things gathering and storing downward according to the seasons. The Huainanzi says: it should harmonize with its place of gathering. The San Li Yi Zong says: at the tenth month, the agricultural work of the year is completed, and the yin energy begins to take effect, harmonizing with the achievements of the yang energy to gather and store all things, hence called "Zhong" (gathering). Some also say "Ying" means harmonizing, indicating that at this time the yang energy will again begin to stir underground, and all things respond accordingly.

《樂緯》云：黃鐘為宮，林鐘為徵，大簇為商，南呂為羽，姑洗為角，應鐘為變宮，蕤賓為變徵，以次配之，五音備矣。黃鐘下生林鐘，故林鐘為徵，次黃鐘；林鐘上生大簇，故大簇為商，次林鐘；大簇下生南呂，故南呂為羽，次大簇；南呂上生姑洗，故姑洗為角，次南呂；姑洗下生應鐘，故應鐘為變宮，次姑洗；應鐘上生蕤賓，故蕤賓為變徵。

The "Yue Wei" says: Huangzhong is the palace tone, Linzhong is the sheng tone, Ta cu is the shang tone, Nanlv is the yu tone, Guxi is the jue tone, Yingzhong is the variant palace tone, and Rui bin is the variant sheng tone. Following this order, the five tones together with the two variant tones are complete. This arrangement is entirely determined by the sequence of "three parts reduction and increase, and mutual generation at intervals of eight." Huangzhong generates Linzhong by reduction, so Linzhong is the sheng tone, following immediately after Huangzhong; Linzhong generates Ta cu by increase, so Ta cu is the shang tone, following immediately after Linzhong; Ta cu generates Nanlv by reduction, so Nanlv is the yu tone, following immediately after Ta cu; Nanlv generates Guxi by increase, so Guxi is the jue tone, following immediately after Nanlv; Guxi generates Yingzhong by reduction, so Yingzhong is the variant palace tone, following immediately after Guxi; Yingzhong generates Rui bin by increase, so Rui bin is the variant sheng tone. Readers only need to calculate in this order to arrange this sequence themselves.

凡有七音，圜相為宮。七音者，蓋以相生數七故也。始黃鐘生林鐘，自十二月至六月，凡七月也。服虔解云：七律為七音。外傳解云：武王克商，歲在鶉火，日在天駟，鶉火去天駟凡七宿；又地辰日在甲子，從子至午又七。天象、地辰，其數皆七，聖人以律同其數，以聲招之，故以七音。

There are a total of seven tones, which cycle and take turns to serve as the palace tone, which is called "rotating the palace." Why seven tones? Probably because the number of mutual generations is exactly seven. Starting from the Huangzhong tone generating the Linzhong tone, counting from the twelfth month to the sixth month, it spans seven months. Fu Qian explains that the seven laws are the seven tones. Another explanation comes from the "Guoyu" (formerly known as the "Chunqiu Waizhuan"): When King Wu of Zhou conquered the Shang dynasty, the star of brightness and prestige was in the "Chenhuo" section, and the sun was in "Tian Si" (the Room mansion). From Chenhuo to Tian Si, there are seven constellations in between. Looking at the earthly branches, the day was on Jiazi, and counting from Zi to Wu, there are seven positions. Both the celestial phenomena and the earthly branches involve the number seven, so the sages used the laws and numbers to correspond with it, using sound to attract it, hence determining the number of tones as seven.

樂以七律配七始，故以定三元四時。故黃鐘以配天，林鐘以配地，大簇以配人，姑洗以配春，蕤賓以配夏，南呂以配秋，應鐘以配冬。凡三元者，周以建子月為天正，故黃鐘之管配之；殷以建丑月為地正，應以大呂之管配之，但陰數偶，未土王，又為天社，故取其沖，應地之氣，以林鐘之管配之；夏以建寅月為人正，故大簇之管配之。夫陽徳自處，故以卽位為正；陰德在他，故取其沖。

Using the seven-character regulated verse to match the "seven beginnings," one can determine the three yuan and the four seasons: Huangzhong corresponds to Heaven, Linzhong to Earth, TaiCu to Humanity, GuiXi to Spring, RuiBin to Summer, NanLu to Autumn, and YingZhong to Winter. The so-called "three yuan" refer to the three official calendar beginnings of the Three Dynasties: the Zhou Dynasty took the month of JiZi (November) as the beginning of the year, called "Tianzheng," hence matching it with the Huangzhong pipe; the Yin Dynasty took the month of JiChou (December) as the beginning of the year, called "Dizheng," which should have been matched with the DaLv pipe. However, since the Yin number is even, and Chou's opposite is Wei, which is the position of earth's strength and also the location of the heavenly shrine, it uses its opposite to correspond to the earth's energy, thus using the Linzhong pipe instead; the Xia Dynasty took the month of JiYin (January) as the beginning of the year, called "Renzheng," hence matching it with the TaiCu pipe. Generally, Yang virtue resides in its original position, so it takes the original position as the standard; Yin virtue is寄托 in another place, so it takes its opposite.

《漢書·律曆志》云：三元者，天施、地化、人事之紀也。十一月，干之初九，陽氣伏於地下，始著為一，萬物萌動，鍾於太陰，故黃鐘為天元，律長九寸。九者，所以窮極中和，為萬物之元也。《易》曰：立天之道，曰陰與陽。是也。六月，坤之初六，陰氣受任於太陽，繼養化軟，萬物生長，楙之，未令種剛強大，故林鐘為地元，律長六寸。六者，所以陰承陽之施，楙之於六合之內，令剛柔有體也。立地之道，曰柔與剛。是也。乾知大始，坤作成物。

The Han Shu · Lu Li Zhi says: The three origins refer to the three aspects of heavenly operations, earthly transformations, and human affairs, serving as the fundamental principles. In November, which corresponds to the initial line of the Qian hexagram, yang energy is concealed beneath the earth, beginning to show signs and forming the number 'one', with all things starting to sprout and gathering within the Taiyin. Therefore, the Huangzhong pitch pipe is called 'Heavenly Origin', and its length is nine inches. The number nine is used to exhaust the middle and harmony, serving as the fundamental number for all things. The Zhouyi · Shu Gua says, 'Establishing the way of heaven is called yin and yang,' which refers precisely to this meaning. In June, which corresponds to the initial line of the Kun hexagram, yin energy takes over from the Taiyang, continuing to nurture and generate softness, allowing all things to grow; yin energy makes them flourish without allowing the seeds to become too strong too soon. Therefore, the Linzhong pitch pipe is called 'Earthly Origin', and its length is six inches. The number six is the number by which yin receives the giving of yang, flourishing all things within the four directions and making the strong and the flexible each have their own form. The Shu Gua says, 'Establishing the way of earth is called softness and strength,' which refers precisely to this meaning. The Zhouyi · Xici also says: Qian governs the beginning of creation, and Kun governs the completion of all things.

正月，干之九三，萬物棣通，簇出於寅，人奉而成之，仁以養之，義以行之，令事物各得其理。寅，木也，為仁；其聲，商也，為義。故大簇為人元，律長八寸。八象於卦，庖羲氏之所以順天地，通神明，類萬物之情也。立人之道，曰仁與義。是也。在天成象，在地成形，后以裁成天地人道，是為三元，律之始也。

In the first lunar month, the trigram Qian (Heaven) is associated with the Nine in the Third position. All things flow smoothly and emerge from the Yin position. Humans then follow the heavenly timing to realize this. They use benevolence to nurture and righteousness to promote, ensuring that all things attain their proper principles. Yin belongs to wood, and wood represents benevolence; its corresponding sound is Shang, which represents righteousness. Therefore, Tai Zhu is called "Ren Yuan," and the tuning pipe is eight inches long. Eight corresponds to the Eight Trigrams, which Fuxi used to harmonize with heaven and earth, connect with the divine, and compare the forms and conditions of all things. The "Say on the Trigrams" states, "Establishing the way of humanity is called benevolence and righteousness," which refers precisely to this. Heaven completes the symbolic forms, earth completes the physical forms, and sages then use these to establish the principles of heaven, earth, and humanity. This is called the Three Origins, and it is also the beginning of the laws.

《感精符》云：十一月建子，天始施之端，謂之天統，周正服色尚赤，象物萌色赤也；十二月建丑，地始化之端，謂之地統，殷正服色尚白，象物牙色白；正月建寅，人始化之端，謂之人統，夏正服色尚黑，象物生色黑也。此三正律者，亦以五德相承。以前三皇為正，謂天皇、地皇、人皇，皆以天地人為法，周而復始。其歲首所書，乃因以為名，欲體三才之道而君臨萬邦。故受天命而王者，必調六律而改正朔，受五氣而易服色，法三正之道也。

The Wei text "Gan Jing Fu" says: In the eleventh month, the Month Builder is Zi, which is the beginning of Heaven's act of generating life, called "Tian Tong." The Zhou dynasty's official calendar began with this month, and their clothing color was red, symbolizing the red color of all things when they first sprout. In the twelfth month, the Month Builder is Chou, which is the beginning of Earth's act of nurturing life, called "Di Tong." The Yin dynasty's official calendar began with this month, and their clothing color was white, symbolizing the white color of sprouts. In the first month, the Month Builder is Yin, which is the beginning of human generation, called "Ren Tong." The Xia dynasty's official calendar began with this month, and their clothing color was black, symbolizing the black color of things when they first emerge. The laws of these three beginnings follow the order of the Five Phases in succession. Above these, the Three Emperors were the standard, namely Tian Huang, Di Huang, and Ren Huang, who took Heaven, Earth, and Humanity as their models, and this cycle continued. Each dynasty's designated first month was used as the name of its own era. This was to embody the principle of the Three Powers and to rule over all states. Therefore, those who received the Mandate of Heaven to become kings must regulate the six laws, change the official calendar, receive the energies of the Five Phases, and change their clothing colors, thus following the way of the Three Beginnings.

周以天統，服色尚赤者，陽道尚左，故天左旋，周以木德王，火是其子，火色赤左行，用其赤色也。殷以地統，服色尚白者，陰道尚右，其行右轉，殷以水德王，金是其母，金色白，故右行，用其白色。夏以人統，服色尚黑者，人亦尚左，夏以金德王，水是其子，水色黑，故左行，用其黑色。

The Zhou dynasty followed the heavenly order and used red as its ceremonial color. The reason is that the yang principle values the left, so heaven rotates to the left. The Zhou dynasty ruled based on the wood virtue, and fire is the child of wood. Fire is red and follows the sequence of left movement, hence they chose red. The Yin dynasty followed the earthly order and used white as its ceremonial color. The reason is that the yin principle values the right, so movement is to the right. The Yin dynasty ruled based on the water virtue, and metal is the mother of water. Metal is white, so they followed the sequence of right movement and chose white. The Xia dynasty followed the human order and used black as its ceremonial color. The reason is that humans also value the left. The Xia dynasty ruled based on the metal virtue, and water is the child of metal. Water is black, so they followed the sequence of left movement and chose black. Thus, the three dynasties did not use the color of their own virtue, but instead chose the color of their child or mother.

又云：帝王之興，多從符瑞。周感赤雀，故尚赤；殷致白狼，故尚白；夏錫元珪，故尚黑。此皆先兆氣王之符，子母相助之義。如漢以火德，鎮星之精降為黃石，授子房以兵信，助沛公而滅楚，非五運之色，相扶為用。孔子云：夏正得天。此謂得天道四時之氣，應八節生殺之期也。故云：行夏之時，乘殷之輅，服周之冕。兼三代而為法，蓋取其可久者也。秦以建亥之月而為歲首，漢初因秦正朔，自魏已後，自用夏正，至今無改，以其得天氣也。

Another view is that the rise of emperors is often accompanied by auspicious signs. The Zhou dynasty was blessed with the omen of a red bird carrying a scroll, so it favored the color red; the Yin dynasty was marked by the appearance of a white wolf, so it favored white; and the Xia dynasty received the omen of a black jade tablet, so it favored black. These are all signs that appear before the flourishing of an era, embodying the idea of mutual support between parent and child. For example, the Han dynasty rose with the virtue of fire, and the spirit of the earth star (Jupiter) descended in the form of the Duke of Yellow Stone, who gave the military strategy to Zhang Liang, helping Liu Bang defeat Xiang Yu. Yellow was not the original color of the Han dynasty's destiny, which is an example of another element's color coming to support it. Confucius said, "The Xia dynasty's calendar most conforms to the heavenly way," meaning it aligns with the heavenly way of the four seasons' energies and corresponds with the eight seasonal periods of growth, decline, and transformation. Therefore, he also said: to implement the Xia calendar, ride the Yin chariot, and wear the Zhou ceremonial hat—combining the systems of the three dynasties in legislation, taking what can be practiced for a long time. The Qin dynasty took the tenth month (the month of Ji Hai) as the beginning of the year, and the early Han dynasty followed this. From the Cao Wei dynasty onwards, they changed to the Xia calendar, and this has remained unchanged until today, because the Xia calendar most conforms to the heavenly energies.

又，遁甲、太乙、九宮、元辰，皆有三元，並起甲子。初為天元，盡六甲；次甲子為地元；又次甲子為人元。遁甲以冬夏二至後甲己之日夜半時為甲子元首，三元各分為三，故一百八十日為元卒，陰陽兩道，盡一歲之用。太一以初元甲子六十年為一紀，次甲子為第二紀，滿六紀三百三十年為一周。

In addition, the systems of Dun Jia, Taiyi, Jiugong, and Yuanchen all have three yuan, each calculated from Jiazi: the first Jiazi is the Tianyuan, covering sixty Jiazi; the next Jiazi is the Diyuan; and the following Jiazi is the Renyuan. Dun Jia takes the midnight following the winter solstice or summer solstice, when a Jia or Ji day occurs, as the beginning of Jiazi. Each yuan is further divided into three parts, so one yuan takes one hundred and eighty days. Combined, Yin Dun and Yang Dun exactly cover a full year. Taiyi takes the first sixty years of the first Jiazi as one ji, the next Jiazi as the second ji, and six jis total three hundred and thirty years (the original text says three hundred and sixty, but here it is recorded as three hundred and thirty as per the source).

九宮別以己亥為元首，分為五元：初己亥六十年為天元，次己亥六十年為地元，次己亥六十年為人元，次己亥六十年為河元，次己亥六十年為海元。九年一周，四九三十六，亦周六甲之大數也。三元正朔，並從律呂，應歷定時，皆配五行，故同此釋。

The school of Jiugong takes Jihai as the beginning, dividing it into five elements: the first Jihai for sixty years is the Tianyuan, the next Jihai for sixty years is the Diyuan, then the next sixty years is the Renyuan, followed by sixty years as the Heyuan, and finally sixty years as the Haiyuan. It cycles every nine years, with four nines making thirty-six, which corresponds exactly to the great number of the Six Jia. The three elements and the beginning of the year are determined according to the laws of the pitch-pipes, aligning with the calendar to establish the seasons. They are all associated with the Five Phases, so they are explained together in this passage.