樂記第九章通解
若然有慶當從何章入手
卜曰9.小畜
從中段九入
彖曰：小畜，柔得位，而上下應之，曰小畜。健而巽，剛中而志行，乃亨。
九：陽之變也。象其屈曲究盡之形。
小畜
樂記或問
問第九章之說。曰。此章言先王法天出治。因時施教。而事爲之節。要必本身加民。然後爲盡善。所以承上章而起下二章之意也。首節至事不節則無功。以天道之必時必節引起王者之教事亦必以時以節也。先王之爲樂三句。言樂教所以象德。豢豕爲酒一節。言禮所以綴淫。故酒食者三句。總禮樂而言其旨。先王有大事至皆以禮終。申言禮以綴淫之用。樂也者至終。申言以樂象德之事。陳本吳本分章分節都未是。遂至失其旨意。血脈不貫矣。章內雖教時事節竝提。然教時章因上章六代之樂各殊其時而言。本章卻是節事意多。綴淫而使之象德。皆以節事爲教也。曰。樂似難說節事。曰。須道和而節。觀下二章。樂之節事自見//。
小畜大象曰：風行天上，小畜；君子以懿文德。
懿：美也，
[01]
天地之道，寒暑不時則疾，風雨不節則饑。教者，民之寒暑也；教不時則傷世。事者民之風雨也；事不節則無功。然則先王之爲樂也。以法治也，善則行象德矣。
Δ
寒暑不時。則人感不正之氣而生疾。教不時。則人感邪慝之化而興慝。風雨不節。則旱乾水溢而歲饑。事不節。則莫知適從而萬事叢脞。蓋道無定體。隨時而在。帝王之禮樂所不同者。時而已耳。天地之道。無時不然。無物不有。先王制作。事與時並。名與功偕。所以因時敷教。而事爲之節。是法天地之道而施之以治民也。教無不時。事無不節。則盡善。而民之事行亦徧爲爾德矣。//
叢脞ㄘㄨㄥˊㄘㄨㄛˇ>>>煩瑣細碎。
Yue Ji:
In the
interaction of heaven and earth, if cold and heat do not come at the proper
seasons, illnesses arise (among the people); if wind and rain do not come in
their due proportions, famine ensues. The instructions (of their superiors) are
the people's cold and heat; if they are not what the time requires, an injury
is done to society. The affairs (of their superiors) are the people's wind and
rain; if they are not properly regulated, they have no success. In accordance
with this, the object of the ancient kings in their practice of music was to
bring their government into harmony with those laws (of heaven and earth). If
it was good, then the conduct (of the people) was like the virtue (of their
superiors).
[02]
夫豢豕爲酒，非以爲禍也，而獄訟益繁，則酒之流生禍也。是故先王因爲酒禮，壹獻之禮，賓主百拜，終日飲酒而不得醉焉；此先王之所以備酒禍也。
Δ
夫。音扶。○孔氏曰。鄉飲酒禮一獻。無百拜。此云百拜。喻多也。愚按。禮以防禍。特舉飲酒之禮以例其餘。見因時節事之一端也。//
Yue Ji:
(The feast
on) grain-fed animals, with the adjunct of drinking, was not intended to
produce evil, and yet cases of litigation are more numerous in consequence of
it - it is the excessive drinking which produces the evil. Therefore the former
kings framed the rules to regulate the drinking. Where there is (but) one
presentation of the cup (at one time), guest and host may bow to each other a
hundred times, and drink together all the day without getting drunk. This was
the way in which those kings provided against evil consequences.
故酒食者所以合歡也；樂者所以象德也；禮者所以綴淫也。
Δ
食音嗣。
○ 綴。止也。承上文而言。象德。謂行象德。綴淫。謂備生禍。//
Such feasts
served for the enjoyment of the parties at them. The music was intended to
illustrate virtue; the ceremonies to restrain excess.
[03]
是故先王有大事，必有禮以哀之；有大福，必有禮以樂之。哀樂之分，皆以禮終。
Δ
樂。音洛。○ 大事。謂凶喪哀樂之事。皆節之以禮。此先王之以綴淫也。//
Yue Ji:
Hence the
former kings, on occasions of great sorrow, had their rules according to which
they expressed their grief; and on occasions of great happiness, they had their
rules by which they expressed their pleasure. The manifestations, whether of
grief or joy, were all bounded by the limits of these rules.
樂也者，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。
Δ
以樂之樂音洛。○應氏本漢志。俗字下增一易字。音以豉反。今當從之。聖人之所以樂。自樂其天而已。然樂而有節。而其道則人心所同。故可以善民心也。本自樂者以感人。故感人深。有以善民心。故移風易俗易。聖人本自樂者以教民。乃所謂象德也。禮先而樂後者。無以綴其淫。不能使之象德。此施教之序。亦唯其時也。//
In music
the sages found pleasure, and (saw that) it could be used to make the hearts of
the people good. Because of the deep influence which it exerts on a man, and
the change which it produces in manners and customs, the ancient kings
appointed it as one of the subjects of instruction.
右第九章
承上章言。先王制作。因時施教。而事爲之節。皆所以綴淫而使民象德也。○史記樂書。於皆以禮終之下。接樂也者施也。至然後可以有制於天下也止。然後復接樂也者聖人之所以樂也。蓋因樂也者三字而錯簡耳。//
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