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| Condition 1: References "是故君子反情以和其志，廣樂以成其教" Matched:2. |
| Total 2 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《禮記》 Library Resources Source Related resources |
《樂記 - Yue Ji》 | English translation: James Legge [?] | Books referencing 《樂記》 Library Resources |
| 33 | 樂記: | 是故君子反情以和其志，廣樂以成其教，樂行而民鄉方，可以觀德矣。德者性之端也。樂者德之華也。金石絲竹，樂之器也。詩言其志也，歌詠其聲也，舞動其容也。三者本於心，然後樂氣從之。是故情深而文明，氣盛而化神。和順積中而英華發外，唯樂不可以為偽。 |
| Yue Ji: | It is for this purpose that the superior man returns to the (good) affections (proper to his nature), in order to bring his will into harmony with them, and makes extensive use of music in order to perfect his instructions. When the music has free course, the people direct themselves to the quarter (to which they should proceed), and we can see (the power of) his virtue. Virtue is the strong stein of (man's) nature, and music is the blossoming of virtue. Metal, stone, silk, and bamboo are (the materials of which) the instruments of music (are made). Poetry gives expression to the thoughts; singing prolongs the notes (of the voice); pantomimic movements put the body into action (in harmony with the sentiments). These three things originate in the mind, and the instruments of the music accompany them. In this way the affections (from which comes the music) are deeply seated, and the elegant display of them is brilliant. All the energies (of the nature) are abundantly employed, and their transforming power is mysterious and spirit-like. A harmonious conformity (to virtue) is realised within, and the blossoming display of it is conspicuous without, for in music, more than other things, there should be nothing that is pretentious or hypocritical. |
《說苑 - Shuo Yuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《說苑》 Library Resources |
《脩文》 | Books referencing 《脩文》 Library Resources |
| 35 | 脩文: | 樂者，聖人之所樂也，而可以善民心，其感人深，其移風易俗，故先王著其教焉。夫民有血氣心知之性，而無哀樂喜怒之常，應感起物而動，然後心術形焉。是故感激憔悴之音作，而民思憂；嘽奔慢易繁文簡節之音作，而民康樂；粗屬猛奮廣賁之音作，而民剛毅；廉直勁正莊誠之音作，而民肅敬；寬裕肉好順成和動之音作，而民慈愛。流僻邪散狄成滌濫之音作，而民淫亂。是故先王本之情性，稽之度數，制之禮義；含生氣之和，道五常之行，使陽而不散，陰而不密，剛氣不怒，柔氣不懾；四暢交於中，而發作於外，皆安其位，不相奪也。然後立之學等，廣其節奏，省其文彩；以繩德厚，律小大之稱，比終始之序，以象事行，使親疏貴賤，長幼男女之理，皆形見於樂，故曰樂觀其深矣。土弊則草木不長，水煩則魚鱉不大，氣衰則生物不遂，世亂則禮慝而樂淫；是故其聲哀而不莊，樂而不安，慢易以犯節，流漫以忘本，廣則容姦，狹則思慾；感滌蕩之氣，滅平和之德，是以君子賤之也。凡姦聲感人而逆氣應之，逆氣成象而淫樂興焉；正聲感人而順氣應之，順氣成象而和樂興焉。唱和有應，回邪曲直，各歸其分，而萬物之理，以類相動也。是故君子反情以和其志，比類以成其行，姦聲亂色，不習於聽，淫樂慝禮，不接心術，惰慢邪辟之氣，不設於身體；使耳目鼻口心智百體，皆由順正以行其義，然後發以聲音，文以琴瑟，動以干戚，飾以羽旄，從以簫管；奮至德之光，動四氣之和，以著萬物之理。是故清明象天，廣大象地，終始象四時，周旋象風雨；五色成文而不亂，八風從律而不姦，百度得數而有常。小大相成，終始相生，唱和清濁，代相為經，故樂行而倫清，耳目聰明，血氣和平，移風易俗，天下皆寧，故曰樂者樂也。君子樂得其道，小人樂得其欲，以道制欲，則樂而不亂；以欲忘道，則惑而不樂，是故君子反情以和其意，廣樂以成其教，故樂行而民向方，可以觀德矣。德者性之端也，樂者德之華也，金石絲竹，樂之器也。詩言其志，歌詠其聲，舞動其容，三者本於心，然後樂器從之；是故情深而文明，氣盛而化神，和順積中而英華發外，惟樂不可以為偽。樂者，心之動也，聲者，樂之象也，文采節奏，聲之飾也。君子之動本，樂其象也，後治其飾，是故先鼓以警戒，三步以見方，再始以著往，復亂以飭歸；奮疾而不拔，極幽而不隱，獨樂其志，不厭其道，備舉其道，不私其欲。是故情見而義立，樂終而德尊，君子以好善，小人以飭過，故曰生民之道，樂為大焉。 |
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