「樂」在中國思想史中，是一個在內容上具有相當份量的論題，在宋明儒學中，「樂」亦是一個重要的論題。相對於中國的其他時期而言，關於「樂」的論題在宋明時期是顯得突出的，而王陽明的「樂是心之本體」更是其中甚為特別的論點。本文一方面循陽明論「樂」的文獻，將陽明所指稱的「樂」，在其甚為清楚的體用體系下，較確切的理出本體層的本體真樂，發用層的心安之樂，以及發用層的七情之樂三種，並闡明其與致良知之學、成為聖人之學不二。另一方面，也從具體的生活中，了解「樂」在陽明生活中的展現。「樂」不僅是理解王陽明思想不可忽略的一部份，這個屬於「情」而原本多半與「性」相對立的「樂」，在理論上被提升到「本體」的地位，也是「樂」思想發展史上的重要轉折，而在整個思想史上，對其後的思想發展也應有不少的影響。

This paper aims to discuss three meanings of "le"(樂) from Wang yang-ming and tries to indicate the realization of this "le" in real life. During the history of Chinese thoughts, documents about "le" are plentiful. "Le" is more highlighted in the Neo-Confucianism in the Song and Ming dynasties. During that period of time, Wang yang-ming's "le-shi-xin-zhi-ben-ti"(樂是心之本體) is an essential one. In this research, we discuss Wang yang-ming's interpretations towards "ben-ti" (本體)、"xin-an"(心安) and "qi-qing-zhi-le"(七情之樂), and it is found that they are in accordance with teachings of "zhi-liang-zhi" (致良知) and becoming "sheng-ren"(聖人). From the plenty of literature review and careful discussions, it is concluded that not only "le" is an important part in Wang Yang-ming's Philosophy but it is also a turning point in the history of Chinese thoughts because of the status of "le" turns to "ben-ti" level.