Library

Shao Yong said: The Lu (lyre/pitch-pipe) induces the Lv (pitch-pipe) to produce Sheng (sound), and the Lv induces the Lu to produce Yin (tone). Therefore, Sheng corresponds to Lv; Lv belongs to Yang, characterized by opening (Bi) and closing (Xi); Yin corresponds to Lu; Lu belongs to Yin, characterized by leading (Chang) and responding (He). Lv changes with Heaven, while Lu transforms with Earth. Opening follows Yang to emerge, closing follows Yin to enter; leading follows Rigidity to ascend, responding follows Softness to descend. In this way, Lv and Lu follow the patterns of sound, and the principles of Gong, Zhi, Yu, and Jue (pentatonic notes) each attain their proper position. Mr. Yifangchuan stated: One opening and one closing complete the four tones (Ping, Shang, Qu, Ru); one leading and one responding complete the four articulatory states (Kai, Fa, Shou, Bi). With the four tones complete, ten thousand sounds arise; with the four articulatory states complete, ten thousand tones arise. Thus, Kongjie (Shao Yong) used 264 letters to summarize the numbers of Lv, Lu, Sheng, and Yin. Among them, 152 characters encompass Yin, and 112 characters encompass Sheng. Yin and Sheng mutually undergo Fanqie (a method of spelling Chinese characters), yielding 17,024 combinations of sound and tone. Yin serves as the initial consonant (mother), and Sheng serves as the final vowel (rhyme); Yin is divided into Labial, Dental, Lingual, Palatal, and Guttural categories; Sheng is divided into Level, Rising, Departing, and Entering categories; Yin distinguishes between Opening, Expanding, Closing, and Retaining; Sheng distinguishes between Internal and External eight transformations. Thus, the principles of sound and tone are fully exhausted.

The theory of Houqi (waiting for Qi to verify pitch-pipes) did not exist in ancient times. The practice of burying pitch-pipes and observing the flying ash of reed membranes to detect the Qi of the twelve months is an unorthodox claim that has long puzzled scholars. Since the Song and Yuan dynasties, various Confucian scholars have not debated or clarified it. Recently, thanks to a few Confucian ministers of our dynasty, it has gradually been clarified. I now excerpt the essentials to resolve doubts for later generations, hoping it may offer some minor benefit. According to Wang's Family Collection: The Qi of Heaven and Earth ascends and descends. When Heavenly Qi descends and Earthly Qi ascends, they communicate and become Yang; when Heavenly Qi ascends and Earthly Qi descends, they close and become Yin. Seasonal cold and heat are manifestations of Qi; the advancement and retreat of the sun are the mechanisms of Qi. Qi penetrates even the minutest spaces; when communicating, it cannot be resisted. How could it be confined within nine-cun pitch-pipes? How could it be stuck in square-inch differences, taking over a month to arrive and correspond to solar terms? If one says that Yang Lv responds before Summer Solstice and Yin Lv responds before Winter Solstice, then throughout the year, Yin and Yang only ascend and never descend. Is there any such logic in heaven and earth throughout history? Thus, it is called a absurd and obscure theory. Furthermore, Liu's *Yuan Yi of Music Classic* states: The Six Lv are Yang, with the number nine starting from Zi month; thus, Huangzhong symbolizes Yang, shortening sequentially until Wuyi reaches the extreme. The Six Lu are Yin, with the number six starting from Wei month; thus, Linzhong symbolizes Yin, shortening sequentially until Zhonglv reaches the extreme. This is the subtle meaning behind the Twelve Pitch-Pipes corresponding to the Twelve Months. Later generations, failing to understand the origin of the Monthly Ordinances and the simple intent of Sage Kings in creating pitch-pipes, treated the Twelve Pitch-Pipes as divine objects capable of connecting Heaven and Earth and harmonizing with Spirits. However, upon examining their methods, they are extremely illogical, revealing they were not the creations of Sages. The Qi of a year ascends and descends. When Heavenly Qi ascends and Earthly Qi descends, closing becomes Yin—this is Autumn and Winter. Ascending goes up, descending goes down; if pipes are buried underground, what Qi can be awaited? When Heavenly Qi descends and Earthly Qi ascends, communicating becomes Yang—this is Spring and Summer. Misty and humid, nurturing all things, there is no Qi underground to await. Qi penetrates everything; if twelve pipes fly, they all fly; if not, none fly. If one claims that at Winter Solstice Huangzhong moves, and at Summer Solstice Ruibin moves, and others move according to earthly branches without error, it implies Qi has consciousness to choose pipes, and pipes have consciousness to choose Qi. Is there such logic in history? This theory began with Zhang Cang establishing pitch-pipes and deducing the Five Elements overcoming cycle; Jing Fang and Liu Xin further attached it to the obscure and erroneous arts of Five Elements, greatly betraying the teachings of former Kings. He's *Glimpse of Music and Pitch-Pipes* states: Lv and Lu were originally established to correct the Five Tones; Houqi is merely one application. Question: What is the principle of the ancient method of using twelve pitch-pipes for Houqi? Answer: This is a transmitted error. Houqi uses only the Huangzhong pipe to await the Qi of Zi month (Winter Solstice); other months do not. Why? Ancient divination was always done at the year's start. Winter Solstice is the beginning of Yang generation. Qi is underground and invisible, so Huangzhong is used. On Winter Solstice day, if Qi arrives and ash flies, the solar term corresponds, indicating harmony; if ash flies before or after Winter Solstice, it indicates excess or deficiency, allowing for divination, similar to observing clouds on the terrace at Winter Solstice to predict fortune. If other months were also awaited, Qi in Chou month had not yet emerged from the ground, so awaiting was possible; but after Yin month, Yang Qi is already above ground, what is there to await? Moreover, after Wu month, Yang Qi descends from above, so how could ash fly? Therefore, claiming all twelve months use pitch-pipes for Houqi is incorrect; it is undoubtedly a transmitted fallacy.

Crown Prince Zheng stated: The theory of Houqi is not recorded in the Six Classics. Even stories of Zou Yan blowing pitch-pipes to grow millet or Jing Fang blowing pitch-pipes to know surnames contain no mention of blowing ash. Some say it started with Cai Yong, but in his *Commentary on Monthly Ordinances*, he only said "Lv" means "Lu" (standard/rule), which refers to public pipes made by cutting bamboo. "Lv" is the standard for clear and muddy tones. The clarity and muddiness of sound are regulated by the length of Lv pipes, referring to playing music by month. The *Book of Han* details Lv extensively, stating only that Lv and Lu lead and respond to nurture creation, used in singing and performance, with no initial mention of blowing ash. Did blowing ash begin in the Later Han? Emperor Guangwu restored the dynasty, ordering scholars like Xie Jing to participate; Han Confucians followed contemporary systems, inevitably doing so. After Sui and Tang, commentators successively inherited these views, making them dogma. Records in the histories of Later Han, Jin, and Sui regarding Houqi methods vary. Some say placing pipes on wooden tables; some say burying them level with the ground; some say placing them on tables and burying them level with the ground. These descriptions of depth and height differ. Some say blocking the inner end with reed membrane ash, which disappears when Qi arrives; some say filling pipes with bamboo membrane ash, covering the mouth with gauze, where Qi causes movement of ash and gauze, with three theories: slight movement, great movement, or no movement; some say ash flies out scattering white dust, with Qi arriving early or late and varying amounts of ash. These accounts are inconsistent. They seem like hearsay, never tested. For instance, Xindu Fang of Northern Qi buried wheel fans to measure twenty-four solar terms, which is particularly absurd. Mencius said: To believe books completely is better than having no books. Confucians prioritize investigating things to exhaust principles, yet being deceived by baseless words for a millennium without awakening, where is the study of investigating things and extending knowledge? ("Lu" sounds like "Lv", the original character for "Lu", meaning ratio/standard.)