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| Scope: Yangzi Fayan Request type: Paragraph |
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| Total 8 paragraphs. Page 1 of 1. |
《揚子法言 - Yangzi Fayan》 | [Western Han - Xin] 33 BC-18 Yang Xiong English translation: Jeffrey S. Bullock [?] | Books referencing 《揚子法言》 Library Resources Source Related resources |
《吾子卷第二 - My Master》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 4 | 吾子卷第... : | 或問：「交五聲、十二律也，或雅或鄭，何也？」曰：「中正則雅，多哇則鄭。」「請問本。」曰：「黃鐘以生之，中正以平之，確乎鄭、衛不能入也！」 |
| My Master: |
Someone asked: All music is based on the five tones and the twelve note scale, yet some music is ceremonial, and some is [like that of] Zheng and Wei. Why? Yangzi said: If it is proper and correct, then it is ceremonial. If it is excessive and unrestrained, then it is like that of Zheng and Wei. May I ask about the fundamentals of making music? Yangzi said: If the huangzhong is used as the root for producing the twelve note scale, and if one uses moderation and a correct attitude to make the notes of properly equal pitch, then one can insure that the music of Zheng and Wei will not be able to enter into and defile one's music. |
《修身卷第三 - Cultivating the Self》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 20 | 修身卷第... : | 或問：「人有倚孔子之墻，弦鄭、衛之聲，誦韓、莊之書，則引諸門乎？」曰：「在夷貊則引之，倚門墻則麾之。惜乎衣未成而轉為裳也。」 |
| Cultivating the Self:...: |
Someone asked: If someone had leaned on Confucius's wall, strummed the music of Zheng and Wei, or recited the books of Han Feizi and Zhuang Zhou, then would he have invited them to enter his gate? Yangzi said: If they were barbarians of the Yi or the Mo, then he would have invited them in. If they were his neighbors, then he would have run them off. What a pity, when people turn to making the robe before the tunic is complete. |
《問道卷第四 - Asking About the Dao》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 15 | 問道卷第... : | 或問「大聲」。曰，「非雷非霆，隱隱耾々，久而愈盈，尸諸聖。」 |
| Asking About the Dao:...: |
Someone asked about the greatest of sounds. Yangzi said: It is not thunder and lightning. Deep and deafening, growing fuller and overflowing the longer it lasts—this sound is entrusted to the sage! |
《問神卷第五 - Asking About Shen》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 13 | 問神卷第... : | 言不能達其心，書不能達其言，難矣哉。惟聖人得言之解，得書之體。白日以照之，江河以滌之，灝灝乎其莫之禦也。面相之，辭相適，捈中心之所欲，通諸人之嚍々者，奠如言。彌綸天下之事，記久明遠，著古昔之㖧㖧，傳千裏之忞忞者，莫如書。故言，心聲也。書，心畫也。聲畫形，君子小人見矣！聲畫者，君子小人之所以動情乎！ |
| Asking About Shen: | Language is not able to fully express what is in one's xin, and writings are not able to fully express what one wants to say. How troublesome! Only the sage is able to grasp the meaning of language and the essence of writing. It is like when the shining sun illuminates, or when the rivers cleanse—they are so great that nothing can resist them. For meeting face-to-face, exchanging letters, expressing the xin's desires, or breaking through the barriers between people—there is nothing like language. For summarizing the affairs of all under Heaven, for recording the old and explaining what is far away, for making known the darkness of antiquity and transmitting unclear matters from a thousand miles away, there is nothing like writing. Thus, language is the xin's voice. Writing is the xin's pictures. When voice and pictures take form, they are seen both by the junzi and the small man. The voice and writing, these are what move the feelings of the junzi and the small man. |
《寡見卷第七 - The Seldom Seen》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 9 | 寡見卷第... : | 或曰：「君子聽聲乎？」曰：「君子惟正之聽；荒乎淫，拂乎正，沈而樂者，君子不聽也。」 |
| The Seldom Seen: |
Someone said: Does the junzi listen to music? Yangzi said: The junzi only listens to it if it is correct. If it is wild in its excess, is opposed to the correct, or submerges one in pleasure, then the junzi does not listen. |
《五百卷第八 - Five Hundred Years》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 17 | 五百卷第... : | 瓏玲其聲者，其質玉乎？ |
| Five Hundred Years: | That which produces the tinkling sound of jade—is it not the substance of jade? |
《先知卷第九 - Foreknowledge》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 7 | 先知卷第... : | 聖人，文質者也。車服以彰之，藻色以明之，聲音以揚之，詩書以光之。籩豆不陳，玉帛不分，琴瑟不鏗，鐘鼓不抎，則吾無以見聖人矣。 |
| Foreknowledge: | The sage is one who ornaments people's zhi. Carts and robes are used to display it; beautiful colors are used to illuminate it; singing and music are used to praise it; poetry and writings are used to make it glorious. If the ritual vessels are not set out, the jade and silk not properly distributed, the zither and harp not struck, the bells and drums not beaten, then I have no way to recognize the sage. |
《孝至卷第十三 - The Priority of Filial Devotion》 | English translation: Jeffrey S. Bullock [?] | Library Resources |
| 24 | 孝至卷第... : | 周康之時，頌聲作乎下，《關雎》作乎上，習治也。齊桓之時縕，而《春秋》美邵陵，習亂也。故習治則傷始亂也。習亂，則好始洽也。 |
| The Priority of Filial...: |
In King Kang of the Zhou's time, hymns of praise were sung from below, while the "Guan Ju (The Ospreys)" was written above. This is because the people were accustomed to order. Duke Huan of Qi's time was chaotic, and the Spring and Autumn Annals praised the peace reached by Qi and Chu at Shaoling, because the people were accustomed to chaos. Thus, if one is accustomed to order, then he worries at the first appearance of chaos. If one is accustomed to chaos, one delights in the first appearance of order. |
| Total 8 paragraphs. Page 1 of 1. |
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