13:08

北門問於黃帝曰:帝張咸池之樂於洞庭之野,吾始聞之懼,復聞之怠,卒聞之而惑,蕩蕩默默,乃不自得。」

帝曰:「女殆其然哉!吾奏之以人,徵之以,行之以禮,建之以太清。[a] 四時迭起,萬循生;一盛一衰,文武倫經;一清一濁,陰陽調和,流光其聲;蟄蟲始作,吾驚之以雷霆;其卒無尾,其始無首;一死一生,一僨一起;所常無窮,而一不可待。女故懼也。

吾又奏之以陰陽之和,燭之以日月之明;其聲能短能長,能柔能剛;變化齊一,不主故常;在谷滿谷,在阬滿阬;塗郤守神,以為量。其聲揮綽,其名高明。是故鬼神守其幽,日月星辰行其紀。吾止之於有窮,流之於無止。予欲慮之而不能知也,望之而不能見也,逐之而不能及也,儻然立於四虛之道,倚於槁梧而吟。目知窮乎所欲見,力屈乎所欲逐,吾既不及已夫!形充空虛,乃至委蛇。汝委蛇,故怠。

吾又奏之以無怠之聲,調之以自然之,故若混逐叢生,林樂而無形;布揮而不曳,幽昏而無聲。動於無方,居於窈;或謂之死,或謂之生;或謂之實,或謂之榮;行流散徙,不主常聲。世疑之,稽於聖人。聖也者,於情而遂於也。機不張而五官皆備,此之謂樂,無言而心說。故有焱氏為之頌曰:『聽之不聞其聲,視之不見其形,充滿地,苞裏六。』汝欲聽之而無接焉,而故惑也。

樂也者,始於懼,懼故祟;吾又次之以怠,怠故遁;卒之於惑,惑故愚;愚故道,道可載而與之俱也。」[b]


Northgate Success asked the Yellow Emperor, "When my emperor unrolled the All Pool music in the wilds of Dongting Lake, at first I was afraid. I listened some more and was relaxed. And when I finished listening, I was in doubt. Disoriented and speechless, I couldn't get a grip on myself."

The emperor said, "You're awfully close. I played it humanly but plied it naturally. I advanced it with kindness and morality and established it in great purity. The four seasons take their turns and all things follow and live. Now thriving, now declining, arts and warfare stay in step. Now clear, now muddy, yin and yang tuned in harmony, flow-shining their sounds. Sleeping vermin first awake when I startle them with a thunderclap. No tail at the rear, no head in front, now dying, now living, now ruined, now rising—it's endlessly constant but not something you can count on. That's why you were afraid.

"Then I played it with the harmony of night and day and lit it with the light of sun and moon. The notes could be short, they could be long, could be soft, could be hard—the changes find a unity but don't obey a rule. In the valley, they fill the valley; in the void, they fill the void. Plugging the cracks to protect the spirit, using things as the measure, its tones are striking and broad; its renown is high and bright. For this reason, ghosts and spirits stick to their seclusion and the sun, moon, and stars proceed on schedule. I stopped it where there is an end but let it flow where there is no stopping. If you want to plot it out, you cannot know it; to watch it, you cannot see it; to catch up to it, you could not reach it. You stand doubtfully in the way of the four empty directions, leaning on your desk and ranting. Eyes and knowledge are exhausted by what they want to see; strength buckles before what it wants to catch. I just couldn't stop it. Your body filled the void like a snake undulating. You're undulating, which is why you felt relaxed.

Then I played it with unrelaxed tones and tuned it by the command of the self-so, like a blur growing into a thicket, forest music without shape, directing without compelling, silently lost in the twilight. It moves in the directionless and stays in the deep dark. Some call it death, some call it birth. Some call it fruit, some call it flower. The route flows, scattering and moving, not staying in any constant sound. The age, wondering at it, turns to the wise. The wise penetrates the essence and reaches to fate. Nature's trigger isn't pulled but the five organs are all set—this is nature's song. Nothing is said but the heart delights. So there was Mr Furnace praising it, saying, "Listen and you don't hear a sound, look and you don't see a shape. If fills heaven and earth and envelopes the dix directions." You wanted to hear it but couldn't reach; that's why you were in doubt.

The music began with fear—fear, so you were haunted. Then I followed that up with relaxation—relaxation and, so you escaped. I finish it with doubt—doubt and so stupidity—stupidity and so the way, a way that you can carry with you everywhere. [1]

[1] It is hard not to think of Analects 3.32: "The Master instructing the Grand music master of Lü said, 'How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion.'" 

The first section of the music seems to accord with conventional norms, but I cannot decipher how the second two differ or build on each other. Is this a companion piece to the pipings of nature in 2:01?

[a]Graham excises 35 characters here which appear to be commentary worked into the text.

[b]CTP 14.03, HYZY 14/13-30.