1
王者制事立法，物度軌則，壹稟於六律，六律為萬事根本焉。
Kings establish affairs and make laws; things measure tracks and rules—all receive from the six pitchpipes. The six pitchpipes are the root of ten thousand affairs.
2
其於兵械尤所重，故云「望敵知吉凶，聞聲效勝負」，百王不易之道也。
It is especially important for military weapons. Therefore it is said: 'Gaze at the enemy to know auspicious and inauspicious; hear the sound to imitate victory and defeat.' This is the unchanging way of the hundred kings.
3
武王伐紂，吹律聽聲，推孟春以至于季冬，殺氣相并，而音尚宮。 同聲相從，物之自然，何足怪哉？
When King Wu attacked Zhou, he blew the pitchpipes and listened to the sounds, extending from the first month of spring to the last month of winter. The killing qi mutually joined, but the sound still favored gong. Like sounds mutually follow each other; this is the natural way of things. What is there to be surprised about?
4
兵者，聖人所以討彊暴，平亂世，夷險阻，救危殆。 自含（血）［齒］戴角之獸見犯則校，而況於人懷好惡喜怒之氣？ 喜則愛心生，怒則毒螫加，情性之理也。
Weapons are what sages use to punish the strong and violent, pacify chaotic ages, level dangerous obstacles, and save perilous dangers. Even beasts that contain teeth and wear horns fight when they see offense. How much more so for people who harbor the qi of likes, dislikes, joy, and anger? When happy, then loving hearts are born; when angry, then poisonous stings are added. This is the principle of feelings and nature.
5
昔黃帝有涿鹿之戰，以定火災； 顓頊有共工之陳，以平水害； 成湯有南巢之伐，以殄夏亂。 遞興遞廢，勝者用事，所受於天也。
Formerly the Yellow Emperor had the battle of Zhuolu, to settle the fire disaster. Zhuanxu had the battle array of Gonggong, to pacify the water harm. Cheng Tang had the attack on Nanchao, to exterminate the Xia chaos. They alternately rise and alternately are abandoned; the victors use affairs. This is what is received from Heaven.
6
自是之後，名士迭興，晉用咎犯，而齊用王子，吳用孫武，申明軍約，賞罰必信，卒伯諸侯，兼列邦土，雖不及三代之誥誓，然身寵君尊，當世顯揚，可不謂榮焉？ 豈與世儒闇於大較，不權輕重，猥云德化，不當用兵，大至君辱失守，小乃侵犯削弱，遂執不移等哉！ 笔教笞不可廢於家，刑罰不可捐於國，誅伐不可偃於天下，用之有巧拙，行之有逆順耳。
From this time onward, famous scholars alternately rose. Jin used Jiu Fan, Qi used Wang Zi, Wu used Sun Wu. They explained and clarified army covenants; rewards and punishments were trustworthy. Their troops became hegemons among the feudal lords, combining and listing the lands of the states. Though they did not reach the declarations and oaths of the Three Dynasties, nevertheless their persons were favored and their lords honored; they were famous and raised up in the current age. Can this not be called glory? How can this compare with the Confucians of the world who are dark about the great outline, do not weigh light and heavy, foolishly speak of virtue transformation and say it is not proper to use weapons? In the great case, the lord is humiliated and loses his defense; in the small case, one is invaded and weakened. Then they hold to it unchangingly! Writing, teaching, and caning cannot be abandoned in the family; punishments cannot be discarded in the state; executions and attacks cannot rest in the realm. Using them has skillful and clumsy; carrying them out has contrary and compliant.
7
夏桀、殷紂手搏豺狼，足追四馬，勇非微也； 百戰克勝，諸侯懾服，權非輕也。 秦二世宿軍無用之地，連兵於邊陲，力非弱也； 結怨匈奴，絓禍於越，勢非寡也。 及其威盡勢極，閭巷之人為敵國，咎生窮武之不知足，甘得之心不息也。
Xia Jie and Yin Zhou wrestled the jackals and wolves with their hands, chased the four horses with their feet—their bravery was not small. They fought a hundred battles and overcame in victory; the feudal lords were awed and submitted—their authority was not light. Qin Second Generation stationed armies in useless lands, connected weapons at the borders—their strength was not weak. They formed resentment with the Xiongnu, implicated calamity in Yue—their influence was not few. When their awe was exhausted and their influence extreme, the people of the alleys and lanes became enemy states. The blame was born from exhausting the martial without knowing sufficiency; the heart of sweet gain did not cease.
8
高祖有天下，三邊外畔； 大國之王雖稱蕃輔，臣節未盡。 會高祖厭苦軍事，亦有蕭、張之謀，故偃武一休息，羈縻不備。
When Gaozu possessed the realm, the three borders externally rebelled. The kings of the great states, though called screen auxiliaries, did not complete their ministerly conduct. It happened that Gaozu was tired and bitter about military affairs, and also had the plans of Xiao and Zhang. Therefore he rested the martial and took one rest, restraining and bridling but not completely.
9
歷至孝文即位，將軍陳武等議曰：「南越、朝鮮自全秦時內屬為臣子，後且擁兵阻阸，選蠕觀望。 高祖時天下新定，人民小安，未可復興兵。 今陛下仁惠撫百姓，恩澤加海內，宜及士民樂用，征討逆黨，以一封疆。」 孝文曰：「朕能任衣冠，念不到此。 會呂氏之亂，功臣宗室共不羞恥，誤居正位，常戰戰慄慄，恐事之不終。 且兵凶器，雖克所願，動亦秏病，謂百姓遠方何？ 又先帝知勞民不可煩，故不以為意。 朕豈自謂能？ 今匈奴內侵，軍吏無功，邊民父子荷兵日久，朕常為動心傷痛，無日忘之。 今未能銷距，願且堅邊設候，結和通使，休寧北陲，為功多矣。 且無議軍。」 故百姓無內外之繇，得息肩於田畝，天下殷富，粟至十餘錢，鳴雞吠狗，煙火萬里，可謂和樂者乎！
When it passed to Filial Wen's ascension to the throne, General Chen Wu and others discussed, saying: 'Nanyue and Chaoxian, from the complete Qin time, internally belonged as minister children. Later they moreover held weapons, blocked defiles, and selected and moved while observing and waiting.' In Gaozu's time, the realm was newly settled; the people were slightly peaceful. It was not possible to again raise weapons. Now Your Majesty is benevolent and kind, caressing the common people; grace and moisture are added within the realm. It is appropriate to take advantage while the scholars and people are happy to be used, to campaign and attack the rebellious faction, to unify the borders.' Filial Wen said: 'I can bear the cap and gown, but my thoughts do not reach this.' I met the Lü clan's chaos; the meritorious ministers and clan relatives together were not ashamed, mistakenly occupied the correct positions, constantly trembling and fearful, fearing that matters would not end. Moreover, weapons are ominous tools. Though one overcomes what is wished, moving also consumes and causes illness. What about the common people and distant places? Also, the former emperor knew that tiring the people cannot be troubled; therefore he did not consider it. How can I myself say I am able? Now the Xiongnu internally invade; the military officials have no merit; the border people, fathers and sons, carry weapons for days long. I am constantly moved in heart and pained; there is no day I forget it. Now I am not able to melt the distance. I wish moreover to strengthen the border and set scouts, form peace and connect envoys, rest and pacify the northern border—this would be much merit already. Moreover, do not discuss military affairs.' Therefore the common people had no internal or external corvee; they obtained rest for their shoulders in the fields and acres. The realm was abundant and rich; millet reached ten and several cash. Crowing roosters and barking dogs, smoke and fires for ten thousand li—can this be called harmonious and happy!
10
太史公曰：文帝時，會天下新去湯火，人民樂業，因其欲然，能不擾亂，故百姓遂安。 自年六七十翁亦未嘗至市井，游敖嬉戲如小兒狀。 孔子所稱有德君子者邪！
The Grand Historian says: In Emperor Wen's time, it happened that the realm had newly gone from hot water; the people were happy in their occupations. Following their desires thus, he was able not to disturb and cause chaos; therefore the common people then became peaceful. Even old men of sixty and seventy years also never reached the marketplaces; they strolled, played, and frolicked like children in appearance. This is what Confucius praised as the virtuous gentleman!
11
《書》曰［七正］，二十八舍。 律歷，天所以通五行八正之氣，天所以成孰萬物也。 舍者，日月所舍。 舍者，舒氣也。
The Book says: 'Seven corrects, twenty-eight lodgings.' Pitchpipes and calendar: Heaven thus connects the qi of the five phases and eight corrects; Heaven thus completes and matures the ten thousand things. The lodgings are where the sun and moon lodge. The lodgings are that which relaxes the qi.
12
不周風居西北，主殺生。 東壁居不周風東，主辟生氣而東之。 至於營室。 營室者，主營胎陽氣而產之。 東至于危。 危，垝也。 言陽氣之（危）垝，故曰危。 十月也，律中應鐘。 應鐘者，陽氣之應，不用事也。 其於十二子為亥。 亥者，該也。 言陽氣藏於下，故該也。
The Imperfect Wind dwells in the northwest; it governs killing and living. Eastern Wall dwells east of the Imperfect Wind; it governs avoiding the living qi and sending it east. It reaches Camp Room. Camp Room is that which governs nurturing the embryo yang qi and producing it. It goes east until Wei. Wei means danger. It speaks of the yang qi's danger; therefore it is called Wei. The tenth month: the pitchpipe in the middle is Yingzhong. Yingzhong is the response of the yang qi; it does not use affairs. Among the twelve branches, it is hai. Hai means to encompass. It speaks of the yang qi hiding below; therefore it encompasses.
13
廣莫風居北方。 廣莫者，言陽氣在下，陰莫陽廣大也，故曰廣莫。 東至於虛。 虛者，能實能虛，言陽氣冬則宛藏於虛，日冬至則一陰下藏，一陽上舒，故曰虛。 東至于須女。 言萬物變動其所，陰陽氣未相離，尚相［如］胥［如］也，故曰須女。 十一月也，律中黃鐘。 黃鐘者，陽氣踵黃泉而出也。 其於十二子為子。 子者，滋也； 滋者，言萬物滋於下也。 其於十母為壬癸。 壬之為言任也，言陽氣任養萬物於下也。 癸之為言揆也，言萬物可揆度，故曰癸。 東至牽牛。 牽牛者，言陽氣牽引萬物出之也。 牛者，冒也，言地雖凍，能冒而生也。 牛者，耕植種萬物也。 東至於建星。 建星者，建諸生也。 十二月也，律中大呂。 大呂者。 其於十二子為醜。
The Guangmo Wind dwells in the north. Guangmo speaks of the yang qi being below; when yin is none, yang is vast and great. Therefore it is called Guangmo. It goes east until Xu. Xu is able to be solid and able to be empty. It speaks of the yang qi in winter then curling and hiding in Xu. On the day of the winter solstice, then one yin hides below, one yang relaxes above. Therefore it is called Xu. It goes east until Xu Nu. It speaks of the ten thousand things changing and moving their place; the yin and yang qi have not yet mutually separated; they still mutually assist each other. Therefore it is called Xu Nu. The eleventh month: the pitchpipe in the middle is Huangzhong. Huangzhong is the yang qi following the yellow springs and emerging. Among the twelve branches, it is zi. Zi means to nourish. To nourish speaks of the ten thousand things nourishing below. Among the ten mothers, it is Ren and Gui. Ren in speech means to bear. It speaks of the yang qi bearing and nourishing the ten thousand things below. Gui in speech means to measure. It speaks of the ten thousand things being able to be measured and assessed. Therefore it is called Gui. It goes east until Ox Leader. Ox Leader speaks of the yang qi pulling and leading the ten thousand things to emerge. Ox means to brave. It speaks of the earth though frozen, being able to brave and live. Ox is that which plows, plants, and sows the ten thousand things. It goes east until Jian Star. Jian Star is that which establishes the various living things. The twelfth month: the pitchpipe in the middle is Dali. Dali. Among the twelve branches, it is Chou.
14
條風居東北，主出萬物。 條之言條治萬物而出之，故曰條風。 南至於箕。 箕者，言萬物根棋，故曰箕。 正月也，律中泰蔟。 泰蔟者，言萬物蔟生也，故曰泰蔟。 其於十二子為寅。 寅言萬物始生螾然也，故曰寅。 南至於尾，言萬物始生如尾也。 南至於心，言萬物始生有華心也。 南至於房。 房者，言萬物門戶也，至于門則出矣。
The Tiao Wind dwells in the northeast; it governs the emergence of the ten thousand things. Tiao in speech means to arrange and govern the ten thousand things and bring them forth. Therefore it is called the Tiao Wind. It goes south until Ji. Ji speaks of the ten thousand things' roots being dispersed. Therefore it is called Ji. The first month: the pitchpipe in the middle is Tai Cu. Tai Cu speaks of the ten thousand things clustering and living. Therefore it is called Tai Cu. Among the twelve branches, it is Yin. Yin speaks of the ten thousand things beginning to live with a wriggling appearance. Therefore it is called Yin. It goes south until Tail. It speaks of the ten thousand things beginning to live like a tail. It goes south until Heart. It speaks of the ten thousand things beginning to live and having a flowery heart. It goes south until Fang. Fang speaks of the ten thousand things' door and gate. When one arrives at the gate, then they emerge.
15
明庶風居東方。 明庶者，明眾物盡出也。 二月也，律中夾鐘。 夾鐘者，言陰陽相夾廁也。 其於十二子為卯。 卯之為言茂也，言萬物茂也。 其於十母為甲乙。 甲者，言萬物剖符甲而出也； 乙者，言萬物生軋軋也。 南至于氐者。 氐者，言萬物皆至也。 南至於亢。 亢者，言萬物亢見也。 南至于角。 角者，言萬物皆有枝格如角也。 三月也，律中姑洗。 姑洗者，言萬物洗生。 其於十二子為辰。 辰者，言萬物之蜄也。
The Ming Shu Wind dwells in the east. Ming Shu means to brighten all things so they completely emerge. The second month: the pitchpipe in the middle is Jia Zhong. Jia Zhong speaks of yin and yang being mutually sandwiched and mixed. Among the twelve branches, it is Mao. Mao in speech means luxuriant. It speaks of the ten thousand things being luxuriant. Among the ten mothers, it is Jia and Yi. Jia speaks of the ten thousand things splitting their tally armor and emerging. Yi speaks of the ten thousand things living with a grinding sound. It goes south until Di. Di speaks of the ten thousand things all arriving. It goes south until Kang. Kang speaks of the ten thousand things being high and visible. It goes south until Jiao. Jiao speaks of the ten thousand things all having branches and frames like horns. The third month: the pitchpipe in the middle is Gu Xi. Gu Xi speaks of the ten thousand things being washed and living. Among the twelve branches, it is Chen. Chen speaks of the ten thousand things' morning.
16
清明風居東南維，主風吹萬物而西之。 ［至於］軫。 軫者，言萬物益大而軫軫然。 西至於翼。 翼者，言萬物皆有羽翼也。 四月也，律中中呂。 中呂者，言萬物盡旅而西行也。 其於十二子為巳。 巳者，言陽氣之已盡也。 西至于七星。 七星者，陽數成於七，故曰七星。 西至于張。 張者，言萬物皆張也。 西至于注。 注者，言萬物之始衰，陽氣下注，故曰注。 五月也，律中蕤賓。 蕤賓者，言陰氣幼少，故曰蕤； 痿陽不用事，故曰賓。
The Qingming Wind dwells in the southeast corner; it governs the wind blowing the ten thousand things and sending them west. It reaches Zhen. Zhen speaks of the ten thousand things becoming increasingly large with a Zhen Zhen appearance. It goes west until Yi. Yi speaks of the ten thousand things all having feather wings. The fourth month: the pitchpipe in the middle is Zhong Lü. Zhong Lü speaks of the ten thousand things all grouping and going west. Among the twelve branches, it is Si. Si speaks of the yang qi being already exhausted. It goes west until Seven Stars. Seven Stars means the yang number completes at seven. Therefore it is called Seven Stars. It goes west until Zhang. Zhang speaks of the ten thousand things all stretching. It goes west until Zhu. Zhu speaks of the ten thousand things beginning to decline; the yang qi pours down. Therefore it is called Zhu. The fifth month: the pitchpipe in the middle is Rui Bin. Rui Bin speaks of the yin qi being young and few. Therefore it is called Rui. The withered yang does not use affairs. Therefore it is called Bin.
17
景風居南方。 景者，言陽氣道竟，故曰景風。 其於十二子為午。 午者，陰陽交，故曰午。 其於十母為丙丁。 丙者，言陽道著明，故曰丙； 丁者，言萬物之丁壯也，故曰丁。 西至于弧。 弧者，言萬物之吳落且就死也。 西至于狼。 狼者，言萬物可度量，斷萬物，故曰狼。
The Jing Wind dwells in the south. Jing speaks of the yang qi's way being exhausted. Therefore it is called the Jing Wind. Among the twelve branches, it is Wu. Wu means yin and yang intersect. Therefore it is called Wu. Among the ten mothers, it is Bing and Ding. Bing speaks of the yang way manifesting brightly. Therefore it is called Bing. Ding speaks of the ten thousand things' vigor and strength. Therefore it is called Ding. It goes west until Hu. Hu speaks of the ten thousand things falling and moreover approaching death. It goes west until Wolf. Wolf speaks of the ten thousand things being able to be measured and assessed, and cutting the ten thousand things. Therefore it is called Wolf.
18
涼風居西南維，主地。 地者，沈奪萬物氣也。 六月也，律中林鐘。 林鐘者，言萬物就死氣林林然。 其於十二子為未。 未者，言萬物皆成，有滋味也。 北至於罰。 罰者，言萬物氣奪可伐也。 北至於參。 參言萬物可參也，故曰參。 七月也，律中夷則。 夷則，言陰氣之賊萬物也。 其於十二子為申。 申者，言陰用事，申賊萬物，故曰申。 北至於濁。 濁者，觸也，言萬物皆觸死也，故曰濁。 北至於留。 留者，言陽氣之稽留也，故曰留。 八月也，律中南呂。 南呂者，言陽氣之旅入藏也。 其於十二子為酉。 酉者，萬物之老也，故曰酉。
The Cool Wind dwells in the southwest corner; it governs the earth. Earth is that which sinks and seizes the ten thousand things' qi. The sixth month: the pitchpipe in the middle is Lin Zhong. Lin Zhong speaks of the ten thousand things approaching the death qi with a Lin Lin appearance. Among the twelve branches, it is Wei. Wei speaks of the ten thousand things all being complete and having flavors. It goes north until Fa. Fa speaks of the ten thousand things' qi being seized and can be attacked. It goes north until Shen. Shen speaks of the ten thousand things being able to be compared. Therefore it is called Shen. The seventh month: the pitchpipe in the middle is Yi Ze. Yi Ze speaks of the yin qi harming the ten thousand things. Among the twelve branches, it is Shen. Shen speaks of yin using affairs and Shen harming the ten thousand things. Therefore it is called Shen. It goes north until Zhu. Zhu means to touch. It speaks of the ten thousand things all touching death. Therefore it is called Zhu. It goes north until Liu. Liu speaks of the yang qi being detained and staying. Therefore it is called Liu. The eighth month: the pitchpipe in the middle is Nan Lü. Nan Lü speaks of the yang qi's group entering and hiding. Among the twelve branches, it is You. You speaks of the ten thousand things' old age. Therefore it is called You.
19
閶闔風居西方。 閶者，倡也； 闔者，藏也。 言陽氣道萬物，闔黃泉也。 其於十母為庚辛。 庚者，言陰氣庚萬物，故曰庚； 辛者，言萬物之辛生，故曰辛。 北至於胃。 胃者，言陽氣就藏，皆胃胃也。 北至於婁。 婁者，呼萬物且內之也。 北至於奎。 奎者，主毒螫殺萬物也，奎而藏之。 九月也，律中無射。 無射者，陰氣盛用事，陽氣無餘也，故曰無射。 其於十二子為戌。 戌者，言萬物盡滅，故曰戌。
The Chang He Wind dwells in the west. Chang means to lead. He means to hide. It speaks of the yang qi leading the ten thousand things and closing the Yellow Springs. Among the ten mothers, it is Geng and Xin. Geng speaks of the yin qi changing the ten thousand things. Therefore it is called Geng. Xin speaks of the ten thousand things' new life. Therefore it is called Xin. It goes north until Wei. Wei speaks of the yang qi approaching and hiding; all are gathered and stored. It goes north until Lou. Lou calls the ten thousand things and moreover brings them inward. It goes north until Kui. Kui governs the poison sting that kills the ten thousand things; it gathers and hides them. The ninth month: the pitchpipe in the middle is Wu She. Wu She means the yin qi flourishes and uses affairs; the yang qi has no remainder. Therefore it is called Wu She. Among the twelve branches, it is Xu. Xu speaks of the ten thousand things being exhausted and extinguished. Therefore it is called Xu.
20
律數：九九八十一以為宮。 三分去一，五十四以為徵。 三分益一，七十二以為商。 三分去一，四十八以為羽。 三分益一，六十四以為角。 黃鐘長八寸七分一，宮。 大呂長七寸五分三分（一）［二］。 太蔟長七寸（七）［十］分二，角。 夾鐘長六寸（一）［七］分三分一。 姑洗長六寸（七）［十］分四，羽。 仲呂長五寸九分三分二，徵。 蕤賓長五寸六分三分（一）［二］。 林鐘長五寸（七）［十］分四，角。 夷則長五寸［四分］三分二，商。 南呂長四寸（七）［十］分八，徵。 無射長四寸四分三分二。 應鐘長四寸二分三分二，羽。
The pitchpipe numbers: nine times nine equals eighty-one, which makes the gong note. Remove one part from three, making fifty-four, which makes the zhi note. Add one part to three, making seventy-two, which makes the shang note. Remove one part from three, making forty-eight, which makes the yu note. Add one part to three, making sixty-four, which makes the jiao note. Huangzhong is eight inches and one-seventh of an inch long; it is the gong note. Dali is seven inches, five parts, and two-thirds of a part long. Tai Cu is seven inches and two-tenths of an inch long; it is the jiao note. Jia Zhong is six inches, seven parts, and one-third of a part long. Gu Xi is six inches and four-tenths of an inch long; it is the yu note. Zhong Lü is five inches, nine parts, and two-thirds of a part long; it is the zhi note. Rui Bin is five inches, six parts, and two-thirds of a part long. Lin Zhong is five inches and four-tenths of an inch long; it is the jiao note. Yi Ze is five inches, four parts, and two-thirds of a part long; it is the shang note. Nan Lü is four inches and eight-tenths of an inch long; it is the zhi note. Wu She is four inches, four parts, and two-thirds of a part long. Ying Zhong is four inches, two parts, and two-thirds of a part long; it is the yu note.
21
生鐘分：子一分。 丑三分二。 寅九分八。 卯二十七分十六。 辰八十一分六十四。 巳二百四十三分一百二十八。 午七百二十九分五百一十二。 未二千一百八十七分一千二十四。 申六千五百六十一分四千九十六。 酉一萬九千六百八十三分八千一百九十二。 戌五萬九千四十九分三萬二千七百六十八。 亥十七萬七千一百四十七分六萬五千五百三十六。
The bell generation parts: zi is one part. Chou is two-thirds of a part. Yin is eight-ninths of a part. Mao is sixteen twenty-sevenths of a part. Chen is sixty-four eighty-firsts of a part. Si is one hundred twenty-eight two-hundred-forty-thirds of a part. Wu is five hundred twelve seven-hundred-twenty-ninths of a part. Wei is one thousand twenty-four two-thousand-one-hundred-eighty-sevenths of a part. Shen is four thousand ninety-six six-thousand-five-hundred-sixty-firsts of a part. You is eight thousand one hundred ninety-two nineteen-thousand-six-hundred-eighty-thirds of a part. Xu is thirty-two thousand seven hundred sixty-eight fifty-nine-thousand-forty-ninths of a part. Hai is sixty-five thousand five hundred thirty-six one-hundred-seventy-seven-thousand-one-hundred-forty-sevenths of a part.
22
生黃鐘術曰：以下生者，倍其實，三其法。 以上生者，四其實，三其法。 上九，商八，羽七，角六，宮五，徵九。 置一而九三之以為法。 實如法，得長一寸。 凡得九寸，命曰「黃鐘之宮」。 故曰音始於宮，窮於角； 數始於一，終於十，成於三； 氣始於冬至，周而復生。
The method for generating Huangzhong says: for those generated below, double their numerator and triple their denominator. For those generated above, multiply their numerator by four and triple their denominator. The upper note is nine; the shang note is eight; the yu note is seven; the jiao note is six; the gong note is five; the zhi note is nine. Set one and triple it nine times to make the denominator. When the numerator equals the denominator, one obtains a length of one inch. When one obtains nine inches in all, it is named "Huangzhong's gong." Therefore it is said that sound begins with gong and exhausts at jiao. Numbers begin at one, end at ten, and are completed at three. Qi begins at the winter solstice, cycles, and is born again.
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神生於無，形成於有，形然後數，形而成聲，故曰神使氣，氣就形。 形理如類有可類。 或未形而未類，或同形而同類，類而可班，類而可識。 聖人知天地識之別，故從有以至未有，以得細若氣，微若聲。 然聖人因神而存之，雖妙必效情，核其華道者明矣。 非有聖心以乘聰明，孰能存天地之神而成形之情哉？ 神者，物受之而不能知（及）其去來，故聖人畏而欲存之。 唯欲存之，神之亦存。 其欲存之者，故莫貴焉。
Spirit is born from nothing; form is created from being. The form then has numbers; the form then becomes sound. Therefore it is said that spirit makes qi, and qi approaches form. The principle of form is like categories; there is what can be categorized. Some are not yet formed and not yet categorized; some have the same form and the same category. When categorized, they can be arranged; when categorized, they can be recognized. Sages know the distinction between heaven and earth. Therefore they proceed from being to non-being, to obtain what is fine like qi and subtle like sound. Yet sages follow the spirit and preserve it. Though marvelous, they must imitate emotions and examine the flowery way. This is clear. Without a sage heart to ride intelligence and wisdom, who can preserve the spirit of heaven and earth and complete the emotions of form? Spirit is that which things receive but cannot know its coming and going. Therefore the sages fear it and desire to preserve it. Only by desiring to preserve it, spirit is also preserved. Those who desire to preserve it, therefore nothing is more precious than this.
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太史公曰：（故）［在］旋璣玉衡以齊七政，即天地二十八宿。 十母，十二子，鐘律調自上古。 建律運歷造日度，可據而度也。 合符節，通道德，即從斯之謂也。
The Grand Historian says: In using the whirling jade balance to align the seven governments, namely the twenty-eight lodgings of heaven and earth. The ten mothers and twelve children, the bell pitchpipes have been harmonized since high antiquity. Establishing the pitchpipes, moving the calendar, and creating the sun's degrees, one can rely on them and measure. Combining tallies and sections, connecting morality and virtue—this is what is meant by following this.