Ancient rulers established laws and regulations, setting various standards and norms, all following the principle of "six principles of harmony." These principles are the foundation of all things. Especially in military matters, they are highly valued. The saying, "By observing the enemy, one can discern their fortune; by listening to their sounds, one can predict victory or defeat," has been an unchanging truth for thousands of years. During King Wu's campaign against King Zhou, the progress of the battle was judged based on the sound of music; from the beginning of spring to the end of winter, the killing intent was strong, but the music always remained in the fundamental tone. Similar sounds attract each other; this is a natural law, nothing strange about it. War is a tool that sages use to punish tyranny, pacify chaos, overcome difficulties and dangers, and save from peril. Even horned beasts will retaliate when invaded, let alone humans, who have emotions like joy, anger, sorrow, and happiness. When happy, love arises in the heart; when angry, the fire of rage burns—this is human nature. In ancient times, the Yellow Emperor quelled a fire in the Battle of Zhuolu; Zhuanxu quelled a flood in the Battle of Gonggong; and King Tang eliminated a rebellion in the Battle of Nanchao. Dynasties rise and fall, and the victors hold power—this is the will of heaven. After that, many outstanding military strategists emerged: Jin State used Jiu Fang, Qi State used Prince Wang, and Wu State used Sun Tzu. They all established strict military discipline, with clear rewards and punishments, ultimately conquering the vassals and annexing the territories of the states. While their accomplishments didn't match the legendary achievements of the Three Emperors and Five Emperors, they all enjoyed the favor of the monarch and achieved widespread fame in their day. How could those bookish Confucian scholars, all talk and no action, compare? They fail to understand the balance of importance, rashly insisting not to use troops, resulting in the country suffering shame, territory being invaded, and strength being weakened—truly pigheaded! Therefore, family discipline needs corporal punishment. National governance requires penalties. Warfare is a fact of life. But there's skill and clumsiness in how these things are done, success and failure in their execution.
Xia Jie and King Zhou of Shang, both were unmatched military leaders, victorious in every battle, and all vassals submitted to them. Their power was not insignificant. Although Qin Er Shi had a large army stationed at the borders and considerable power, he ultimately failed. He had conflicts with the Xiongnu and the Yue State. Despite his strong influence, he still failed. At the height of his power, even the common people turned against him, a consequence of his endless wars and insatiable greed.
After Emperor Gaozu Liu Bang took control of the empire, border regions frequently rebelled, and the vassals of major states, though they paid lip service, weren’t truly loyal. Later, Gaozu grew tired of war and, following the advice of Xiao He, Zhang Liang, and others, stopped fighting, recuperated, and implemented a policy of loose control (a policy of loose control/indirect rule) over the border regions.
After Emperor Wen of Han ascended the throne, General Chen Wu and others suggested, "Southern Yue and Korea were under Qin, but then they built up their armies and waited to see what happened. When Emperor Gaozu took over, the country was just getting back on its feet, so another war wasn't a good idea. Now, Your Majesty's been so good to the people, spreading peace and prosperity everywhere. Now's the time to take advantage of this peace and crush the rebels and secure our borders!"
Emperor Wen said: "I'm happy with things as they are; I hadn't considered all this. Thinking back to the chaos caused by Empress Lu, the powerful and the royals were a mess, constantly at odds, wrongly holding important positions. I am always cautious, afraid of not doing things well. Furthermore, war is a dangerous matter. Even if the goal is achieved, it will harm the people, let alone those from afar. Moreover, the late Emperor also knew that overtaking the people and wasting resources is not good, so he did not act recklessly. How can I claim to be better than him? Now the Xiongnu are constantly invading, and the soldiers have no military achievements. Border families have served for generations, guarding the frontiers. My heart has always been in pain, and I have never forgotten it for a day. It is not yet completely resolved, so I just want to consolidate the border defense, set up outposts, keep the peace, and secure the border. This is already a great contribution. Therefore, let's not discuss the matter of using military force for the time being." As a result, the people had no internal or external troubles; they were able to work peacefully in the fields. The world was prosperous, and the price of grain was low, at more than ten coins per dou. Smoke curled from every chimney, creating a scene of peace and prosperity—truly a peaceful and prosperous era!
Sima Qian said: During the reign of Emperor Wen, the world had just escaped the pain of war. The people lived in peace and prosperity because the emperor followed the will of the people and did not disturb them, allowing the people to live in tranquility. Even elderly people in their sixties or seventies had never been to the market, spending their days playing like children. This is truly an example of a virtuous gentleman as described by Confucius.
The book mentions the "Seven Cardinal Points" and the twenty-eight mansions. The calendar is used by heaven to communicate the qi of the five elements and the eight directions, and to ripen all things. The mansions mark the sun and moon's path across the sky. They also represent the stretching of qi. The Northwest is associated with the Not Completed Wind, which governs killing. The East Wall is located to the east of the Not Completed Wind, governing the flow of qi eastward, all the way to the Encampment. The Encampment governs the nurturing of yang qi and its generation. Continuing eastward, we reach the Perilous Mansion. "Perilous" signifies towering, representing the rising of yang qi, hence it is called Perilous. This is the tenth month, corresponding to the bell in the calendar. In the twelve Earthly Branches, it corresponds to the Boar. "Boar" signifies containment, indicating that yang qi is hidden underground, hence it is called Boar.
The wind blowing from the north is known as the Guangmo wind. Guangmo, meaning "vast and dark," refers to a time when underground yang energy is building while yin energy lingers. This wind reaches the Xu constellation, which signifies a state of growth and decline, indicating that yang energy is hidden in Xu during winter. On the day of the winter solstice, yin energy descends and yang energy rises, hence the name Xu. Continuing eastward, we arrive at the Xuni constellation. Xuni represents the constant changes in nature, where the energies of yin and yang have not fully separated and still depend on each other. This is November, and the musical tone for this month is Huangzhong (a tone associated with the emergence of yang energy). In the twelve earthly branches, it corresponds to Zi, which symbolizes nourishment—everything begins to sprout underground. In the ten heavenly stems, it corresponds to Ren and Gui. Ren signifies the nurturing aspect, where yang energy takes on the responsibility of fostering all living things, while Gui relates to the idea of calculation, reflecting how everything can be understood within the natural order.
The wind continues east to the Qian Niu constellation. Qian Niu indicates that yang energy draws all things to grow. Niu, which means "to sprout forth," suggests that even when the ground is frozen, life can push through the earth. It also refers to the act of plowing fields and sowing seeds. Further east, we find the Jian constellation, where everything begins to flourish. This is December, with the musical tone being Daliu (a tone symbolizing growth). In the twelve earthly branches, it corresponds to Chou.
From the northeast blows the Tiao wind, which governs the orderly growth of all things. Tiao means to manage the natural world systematically, promoting the flourishing of life. This wind extends to the Ji constellation, where the roots of all things gather. This marks the first month, with the musical tone being Taicu (indicating the onset of vigorous growth). In the twelve earthly branches, it corresponds to Yin, symbolizing the initial stages of life, as everything starts to wriggle like insects. The wind then reaches the Wei constellation, signifying the burgeoning of life, akin to a tail. Continuing on to the Xin constellation, everything begins to bloom, producing flowers and fruits. Finally, it arrives at the Fang constellation, which represents the gateway of all things—when it reaches this threshold, life is ready to emerge.
These winds and constellations together illustrate the intricate relationship between nature and the cosmos, highlighting the cyclical patterns of growth and the nurturing forces that sustain life.
The east wind blows with a brisk spring breeze. "Bright and prosperous" signifies the vibrant growth of all things. This is February, and the musical tone is the Jiao Zhong, representing the interplay of yin and yang energy. Corresponding to the twelve Earthly Branches is the Mao, which signifies lushness and flourishing. In the context of the ten Heavenly Stems, we have Jia and Yi. Jia symbolizes the emergence of life from the soil, like a knife breaking through, while Yi conveys the rustling sound of growth. The wind continues its journey to the Di constellation, where all things have reached their peak. It then reaches the Kang constellation, where everything is high and exposed. The wind blows onward to the Jiao constellation, where all creation grows branches like horns.
This is March, and the musical tone is the Gu Xi, which means everything flourishes after being cleansed. Corresponding to the twelve Earthly Branches is the Chen, indicating that all things have grown.
Following the east wind, around the Qingming Festival, the wind blows from the southeast, known as the Qingming wind. It carries everything westward, all the way to the Zhen constellation. What does "Zhen" signify? It indicates that all things have grown large, appearing lush and vigorous. The wind continues its path westward to the Yi constellation, where everything has grown wings. This is April, and the solar term is in the middle of the Lv. "Zhong Lv" suggests that all things are moving westward as if on a journey. Corresponding to the twelve Earthly Branches is the Si, which implies that the yang energy is nearing exhaustion. The wind continues westward, blowing to the Seven Stars constellation, symbolizing the fullness of yang energy. It then moves to the Zhang constellation, where everything has opened up and is flourishing. Finally, it blows to the Zhu constellation, indicating that all creation is beginning to decline, with yang energy diminishing, hence the name "Zhu."
May brings the Rui Bin solar term, where "Rui" suggests the lingering weakness of yin, while "Bin" hints at the still-unassertive yang.
Next, a Jingfeng wind blows in from the south. What does "Jing" mean? It means that the yang energy is at its peak, so it is called Jingfeng. It corresponds to "Wu" in the twelve Earthly Branches. What does "Wu" mean? It means the balance of yin and yang. It also corresponds to Bing and Ding in the ten Celestial Stems. What does "Bing" mean? It means that the yang energy is clearly dominant, so it is called Bing. What does "Ding" mean? It means that everything is at its peak. The wind continues to blow westward, blowing to the "Hu" constellation. What does "Hu" mean? It means things begin to wither and die. After "Hu" is the "Lang" constellation. What does "Lang" mean? It means that all things are measurable and cuttable.
A cool wind blows from the southwest, sweeping across the land. What does "Di" mean? It means that the earth draws in the life force of all things. In June, the solar term is Linzhong. What does "Linzhong" mean? It means everything is dying, a scene of desolation. It corresponds to "Wei" in the twelve Earthly Branches. What does "Wei" mean? It means that everything is ripe and full of flavor. The wind blows northward, blowing to the "Fa" constellation. What does "Fa" mean? It means the life force is drained, ready to be felled. Then it blows to the next constellation. What does it mean? It means that all things can be observed and studied. In July, the solar term is Yize. What does "Yize" mean? It means that yin energy is ascendant. It corresponds to "Shen" in the twelve Earthly Branches. What does "Shen" mean? It means that yin energy is dominant. The wind continues to blow northward, blowing to the "Zhuo" constellation. What does "Zhuo" mean? It means collision; everything crashes towards its end. Finally, it blows to the "Liu" constellation. What does "Liu" mean? It means that yang energy is held back. In August, the solar term is Nanlv. What does "Nanlv" mean? It means that yang energy begins its retreat. It corresponds to "You" in the twelve Earthly Branches. What does "You" mean? It means that everything is growing old.
It is said that the Gate of Changhe is in the west. "Chang" means "leading" and "He" means "hidden." This indicates that yang energy dominates the growth of all things while remaining latent beneath the Yellow Spring (the underworld). It corresponds to Geng and Xin in the ten heavenly stems. "Geng" marks the beginning of yin's dominance over all things, while "Xin" reflects the arduous growth of all things. To the north lies the Stomach Constellation, where yang energy begins its retreat and gathering. Further north is the Lou Constellation, where all things are drawn inward, as if summoned. Northward is the Kui Constellation, which dominates poisonous insects and fierce beasts, capable of killing all things and then storing them. In September, the Lu Lu's musical scale is "Wu She," which signifies the prevalence of yin energy and the weakening of yang energy. It corresponds to Xu in the twelve earthly branches, which indicates that all things will perish.
Next, let's discuss the musical scale: the length of Huangzhong is 8.7 inches, set as the palace tone. Using 81 as the base number for the palace tone, one-third gives us 54, set as the Zhi tone; two-thirds plus one-third yields 72, set as the Shang tone; one-third results in 48, set as the Yu tone; and two-thirds plus one-third provides 64, set as the Jue tone. The lengths of various musical instruments are as follows:
| Instrument | Length (inches) |
|------------|------------------|
| Daliu | 7.5 |
| Taicu | 7.2 |
| Jiazhong | 6.3 |
| Guxi | 6.4 |
| Zhonglu | 5.9 |
| Ruibin | 5.6 |
| Linzhong | 5.4 |
| Yize | 5.2 |
| Nanlu | 4.8 |
| Wushe | 4.4 |
| Yingzhong | 4.2 |
These measurements define the distinct lengths of each note in the ancient Chinese musical scale.
Finally, the ratio of the Sheng Zhong (life clock) is as follows: the ratio for Zi is 1:1, for Chou it's 2:3, for Yin it's 8:9, for Mao it's 16:27, for Chen it's 64:81, for Si it's 128:243, for Wu it's 512:729, for Wei it's 1024:2187, for Shen it's 4096:6561, for You it's 8192:19683, for Xu it's 32768:59049, and for Hai it's 65536:177147. These numbers represent the Sheng Zhong ratios corresponding to each Earthly Branch.
Now, about the Huang Zhong (yellow bell), let me explain it this way: for the lower part, you double the output and then triple the result; for the upper part, you multiply the output by four and then triple that. We start with 1 and then use multiples of three as our base numbers (3, 6, 9, etc.). If the actual output matches this base number, it will grow by one inch. If it grows to nine inches, it's called "Huang Zhong Zhi Gong."
So, the musical scale runs from Gong to Jiao, mirroring the numerical sequence from one to ten, which ultimately resolves to three. This cyclical pattern reflects the energy flow, beginning anew each Winter Solstice.
Next, let's talk about the divine principle. The cosmos arises from nothing; first comes form, then quantity, and sound follows form. Therefore, the divine principle dominates the vital energy, and the vital energy is attached to form. There’s a correspondence between form and law. Some things may not have taken shape yet, but the law already exists; some things have the same form, and the law is also the same. Laws can be classified and identified. The wise ones understand the differences between all things in heaven and earth, so they can infer things that have not yet existed from things that already exist and explore the mysteries as subtle as vital energy and as slight as sound. The ancients, guided by the Way, preserved these mysteries. Although subtle, they all reflect laws, and careful study of these laws can lead to understanding. Without the wisdom and intelligence of the ancients, who can preserve the mysterious power between heaven and earth and understand the laws within? This thing called the divine principle influences all things, yet its whereabouts remain unknown. Therefore, the wise ones revere it and seek to preserve it. As long as they wish to preserve it, the divine principle is also preserved. It is precisely because they wish to preserve it that it is so precious.
The Grand Historian said: Using the revolving jade balance to adjust the seven celestial bodies, that is, the twenty-eight constellations between heaven and earth. In ancient cosmology, there are ten mothers and twelve children, and the method of tuning the musical scale has existed since ancient times. Establishing laws, calculating calendars, and determining daily movements can all be derived from it. This ensures harmony between cosmic order and human conduct.
