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藝之興也，其由民心之有智乎？造藝者將以有理乎？民生而心知物，知物而欲作，欲作而事繁，事繁而莫之能理也。故聖人因智以造藝，因藝以立事，二者近在乎身，而遠在乎物，藝者所以旌智飾能統事御群也。聖人之所不能已也。藝者、所以事成德者也，德者、以道率身者也。藝者、德之枝葉也，德者、人之根榦也，斯二物者不偏行，不獨立。木無枝葉則不能豐其根榦，故謂之瘣；人無藝則不能成其德，故謂之野。若欲為夫君子，必兼之乎！先王之欲人之為君子也，故立保民，掌教六藝：一曰五禮，二曰六樂，三曰五射，四曰五御，五曰六書，六曰九數。教六儀：一曰祭祀之容，二曰賓客之容，三曰朝廷之容，四曰喪紀之容，五曰軍旅之容，六曰車馬之容。大胥掌學士之版，春入學舍，采合萬舞，秋班學合聲，諷誦講習，不解於時，故《》曰：「」美育材，其猶人之於藝乎！既脩其質，且加其文，文質著然後體全，體全然後可登乎清廟，而可羞乎王公。故君子非仁不立，非義不行，非藝不治，非容不莊。四者無愆，而聖賢之器就矣。《》曰：「富有之謂大業。」其斯之謂歟！ |
| | Is the rise of art due to the wisdom of the people's hearts? Will those who create art do so with reason? When people are born, their hearts become aware of things; when they become aware of things, desires arise; when desires arise, affairs multiply; and when affairs multiply, there is no one who can manage them. Therefore, the sage uses wisdom to create art and uses art to establish affairs. Both are closely related to oneself but extend far to external things; art is thus employed to demonstrate wisdom, embellish ability, manage affairs, and govern the masses. This is something the sage cannot refrain from doing. Art is what enables the accomplishment of virtue; virtue, in turn, is the practice of guiding oneself through the Dao. Art is the branch and leaf of virtue; virtue is the root and trunk of a person. These two things do not act in isolation, nor do they exist independently. A tree without branches and leaves cannot flourish its roots and trunk; thus it is called "hui." A person without art cannot complete his virtue, hence he is called "ya." If one wishes to be a true gentleman, both must be possessed! The former kings, desiring people to become gentlemen, therefore established guardians of the people who were responsible for teaching the Six Arts: first was the Five Rites, second the Six Musics, third the Five Archery Skills, fourth the Five Charioteering Skills, fifth the Six Scripts, and sixth the Nine Mathematical Methods. They also taught the Six Etiquettes: first, the demeanor for sacrificial rites; second, the demeanor for entertaining guests; third, the demeanor in court; fourth, the demeanor for funerals and mourning rituals; fifth, the demeanor on military campaigns; sixth, the demeanor concerning chariots and horses. The Da Xu was in charge of the records of students. In spring, they entered the school to learn and practiced the combined dance of ten thousand performers; in autumn, they reviewed their studies together, harmonized their voices, recited, and discussed without ceasing at appropriate times. Hence, the "Odes" says: "The flourishing cress grows on the gentle slope there;" Having seen the gentleman, one is both joyful and graceful." To cultivate beauty in talent is akin to a person's cultivation of art! Having cultivated one's substance, and further adding to it refinement in form, only when both form and substance are evident does the person become complete; only then can they ascend to the ancestral temple for veneration and be honored by kings and nobles. Therefore, a gentleman cannot establish himself without benevolence, cannot act without righteousness, cannot manage affairs without art, and cannot maintain dignity without proper demeanor. When these four aspects are free of fault, the vessel for sages and worthies is complete. The "Yi Jing" says: "Possessing abundance is called a great undertaking." Is this not what is meant!
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君子者、表裏稱而本末度者也，故言貌稱乎心，志藝能度乎德行；美在其中，而暢於四支，純粹內實，光輝外著。孔子曰：「君子恥有其服而無其容，恥有其容而無其辭，恥有其辭而無其行。」故寶玉之山，土木必潤；盛德之士，文藝必眾。昔在周公，嘗猶豫於斯矣。 |
| | A gentleman is one whose inner and outer aspects are in harmony, and whose fundamentals and branches are measured appropriately. Therefore, his words and appearance correspond to his heart, and his aspirations, artistic skills, and abilities are commensurate with his moral conduct; Beauty resides within him and flows outward to his limbs; he is pure and substantial internally, and radiance shines externally. Confucius said: "A gentleman is ashamed to have the attire without the proper demeanor, ashamed to have the demeanor without appropriate words, and ashamed to have the words without corresponding actions." Therefore, in a mountain of precious jade, the soil and wood must be moistened; A person of great virtue will necessarily possess abundant literary and artistic accomplishments. In ancient times, during the time of Zhou Gong, there was once hesitation regarding this matter.
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孔子稱「安上治民，莫善於禮」；「移風易俗，莫善於樂。」存乎六藝者，著其末節也。謂夫陳籩豆，置尊俎，執羽籥，擊鐘磬，升降趨翔，屈伸俯仰之數也，非禮樂之本也。禮樂之本也者，其德音乎！《》云：「我有嘉賓，德音孔昭。視民不佻，君子是則是效。我有旨酒，嘉賓式宴以敖。」此禮樂之所貴也。故恭恪廉讓、藝之情也，中和平直、藝之實也，齊敏不匱、藝之華也，威儀孔時、藝之飾也。通乎群藝之情、實者，可與論道；識乎群藝之華、飾者，可與講事。事者、有司之職也，道者、君子之業也，先王之賤藝者，蓋賤有司也。君子兼之則貴也。故孔子曰：「志於道，據於德，依於仁，游於藝。」藝者、心之使也，仁之聲也，義之象也；故禮以考敬，樂以敦愛，射以平志，御以和心，書以綴事，數以理煩。敬考則民不慢，愛敦則群生悅，志平則怨尤亡，心和則離德睦，事綴則法戒明，煩理則物不悖；六者雖殊，其致一也；其道則君子專之，其事則有司共之。此藝之大體也。 |
| | Confucius praised: "To pacify those above and govern the people, nothing is better than ritual." "Transforming customs and changing social mores, nothing is better than music." What exists within the Six Arts highlights their minor details. This refers to arranging 笾 and 簠, placing the zun and zu, holding feathers and yue, striking bells and stone chimes, ascending and descending with measured steps, bowing and turning one's head in accordance with prescribed counts—all these are merely the superficial forms; they are not the essence of ritual and music. The essence of ritual and music lies in moral influence! The "Odes" says: "I have a distinguished guest, whose virtue is most illustrious." Beholding the people without frivolity, gentlemen take this as their model and emulate it. I have fine wine; distinguished guests partake in a feast and revel in joy." This is what ritual and music hold most precious. Therefore, reverence, diligence, integrity, and yielding are the sentiments of art; harmony, peace, sincerity, and uprightness are its substance; order, agility, and inexhaustibility are its brilliance; and dignified demeanor at appropriate times is its embellishment. One who understands the sentiments and substance of all arts may be engaged in discussions about the Dao; One who recognizes the brilliance and embellishment of all arts may engage in deliberations on affairs. Affairs are the duties of officials, while the Dao is the pursuit of a gentleman. The former kings who looked down upon art were in fact looking down upon officials. When a gentleman possesses both, he attains nobility. Therefore, Confucius said: "Set your aspirations on the Dao, base yourself on virtue, rely upon benevolence, and cultivate yourself through art." Art is the servant of the mind, the voice of benevolence, and the manifestation of righteousness; Therefore, ritual is used to cultivate reverence, music to foster love, archery to temper one's will, charioteering to harmonize the heart, writing to record affairs, and mathematics to manage complexity. When reverence is cultivated, the people will not be disrespectful; when love is fostered, all living beings will be pleased; when one's will is tempered, grievances and complaints vanish; when the heart is harmonized, moral harmony prevails among people; when affairs are recorded, laws and warnings become clear; and when complexity is managed, external things do not go awry; Though these six aspects differ in form, their ultimate purpose is one; The Dao they embody is the exclusive pursuit of the gentleman, while the affairs involved are jointly managed by officials. This is the general principle of art.
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