| | 大乐: |
二曰── |
| | Secondly--
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| | 大乐: |
音乐之所由来者远矣，生于度量，本于太一。太一出两仪，两仪出阴阳。阴阳变化，一上一下，合而成章。浑浑沌沌，离则复合，合则复离，是谓天常。天地车轮，终则复始，极则复反，莫不咸当。日月星辰，或疾或徐，日月不同，以尽其行。四时代兴，或暑或寒，或短或长。或柔或刚。万物所出，造于太一，化于阴阳。萌芽始震，凝寒以形。形体有处，莫不有声。声出于和，和出于适。和适先王定乐，由此而生。 |
| | The origin of music is very ancient; it arises from measurement and originates in Taiyi. Taiyi produces the Two Instruments, and the Two Instruments produce Yin and Yang. Yin and Yang undergo transformation; one rises while the other falls, combining to form a pattern. In a state of confusion and indistinction, when separated they reunite, and when united they separate again; this is called the constant order of Heaven. Heaven and Earth revolve like a chariot wheel, ending only to begin anew, reaching extremes only to return; none fail to conform to this principle. The sun, moon, and stars move sometimes swiftly and sometimes slowly; the sun and moon differ in their movements, each completing its course accordingly. The four seasons succeed one another in turn, bringing either heat or cold, with periods that are either short or long. either soft or firm. All things originate from Taiyi and are transformed by Yin and Yang. The sprout begins to stir, taking form through the condensation of cold. Wherever there is a physical form, there is inevitably sound. Sound arises from harmony, and harmony arises from appropriateness. The harmonious and appropriate principles were established by the sage kings in their regulation of music; thus, music came into being.
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| | 大乐: |
天下太平，万物安宁，皆化其上，乐乃可成。成乐有具，必节嗜欲。嗜欲不辟，乐乃可务。务乐有术，必由平出。平出于公，公出于道。故惟得道之人，其可与言乐乎！亡国戮民，非无乐也，其乐不乐。溺者非不笑也，罪人非不歌也，狂者非不武也，乱世之乐，有似于此。君臣失位，父子失处，夫妇失宜，民人呻吟，其以为乐也，若之何哉？ |
| | When all under Heaven is at peace and all things are tranquil, they are transformed by their superiors; only then can music be perfected. To perfect music there must be preparation, and one must necessarily regulate desires and appetites. Desires and appetites not being excessive, music can then become a proper pursuit. To pursue music properly requires method, which must necessarily arise from tranquility. Tranquility arises from impartiality, and impartiality arises from the Dao. Therefore, only those who have attained the Dao can truly be said to understand music! A fallen state and its people subjected to slaughter are not without music; yet their so-called music is not true joy. Those who drown are not without laughter, criminals are not without song, and the mad are not without martial display; the music of a chaotic age resembles this. When rulers and ministers lose their proper roles, fathers and sons are out of place, husbands and wives lack harmony, and the people groan in suffering—if such a state is considered music, how could it be so?
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| | 大乐: |
凡乐，天地之和，阴阳之调也。始生人者天也，人无事焉。天使人有欲，人弗得不求。天使人有恶，人弗得不辟。欲与恶所受于天也，人不得兴焉，不可变，不可易。世之学者，有非乐者矣，安由出哉？ |
| | All music is the harmony of Heaven and Earth, the regulation of Yin and Yang. The origin of human life lies in Heaven; humans have no role in this process. Heaven causes people to have desires, and people cannot help but seek them. Heaven causes people to possess aversion, and people cannot avoid it. Desire and aversion are bestowed by Heaven; humans cannot create them, nor can they be altered or changed. Among the scholars of later generations, there have been those who oppose music—how could such views arise?
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| | 大乐: |
大乐，君臣父子长少之所欢欣而说也。欢欣生于平，平生于道。道也者，视之不见，听之不闻，不可为状。有知不见之见、不闻之闻，无状之状者，则几于知之矣。道也者，至精也，不可为形，不可为名，强为之谓之太一。故一也者制令，两也者从听。先圣择两法一，是以知万物之情。故能以一听政者，乐君臣，和远近，说黔首，合宗亲。能以一治其身者，免于灾，终其寿，全其天。能以一治其国者，奸邪去，贤者至，成大化。能以一治天下者，寒暑适，风雨时，为圣人。故知一则明，明两则狂。 |
| | Great music is what brings joy and delight to rulers and ministers, fathers and sons, the elder and the younger. Joy arises from tranquility, and tranquility arises from the Dao. The Dao is something that cannot be seen with the eyes, heard with the ears, or described in form. One who understands what is unseen yet perceived, unheard yet discerned, and the formless form—such a person comes close to knowing the Dao. The Dao is the most refined essence; it cannot be given form or name, and if one insists on naming it, it is called Taiyi. Therefore, "One" establishes authority, while the "Two" follow and obey. The sage ancestors selected the Two in accordance with the One; this is why they came to understand the nature of all things. Therefore, one who can govern by adhering to the One can harmonize ruler and minister, unite distant and near, please the common people, and bring together family relations. One who can regulate his own conduct by adhering to the One is freed from calamity, lives out his full span of years, and preserves his natural harmony. One who can govern the state by adhering to the One will see evildoers depart, virtuous men arrive, and great transformation be achieved. One who can govern all under Heaven by adhering to the One ensures that cold and heat are moderate, winds and rains arrive in season, thus becoming a sage ruler. Therefore, he who knows the One is enlightened, but he who understands only the Two becomes confused.
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