Hanwen — Cold and Warmth寒溫篇
說寒溫者曰：「人君喜則溫，怒則寒。」何則？喜怒發於胸中，然後行出於外，外成賞罰。賞罰，喜怒之效。故寒溫渥盛，雕物傷人。夫寒溫之代至也，在數日之間。人君未必有喜怒之氣發胸中，然後渥盛於外。見外寒溫，則知胸中之氣也。當人君喜怒之時，胸中之氣未必更寒溫也。胸中之氣，何以異於境內之氣？胸中之氣，不為喜怒變，境內寒溫，何所生起？六國之時，秦、漢之際，諸侯相伐，兵革滿道。國有相攻之怒，將有相勝之志，夫有相殺之氣，當時天下未必常寒也；太平之世，唐、虞之時，政得民安，人君常喜，弦歌鼓舞，比屋而有，當時天下未必常溫也。豈喜怒之氣為小發，不為大動邪？何其不與行事相中得也！
Those who speak of cold and warmth say, "When the ruler is glad it is warm, and when he is angry it is cold." Why? Gladness and anger issue from within the breast, and then conduct goes out to the outside, and outside it makes rewards and punishments. Rewards and punishments are the effect of gladness and anger. Therefore, they say, when cold and warmth are thick and strong they wither things and harm men. Now the coming of cold and warmth in turn lies within a few days. It is not so that the ruler must have the breath of gladness or anger issue from his breast and only then is it thick and strong outside. They say that by looking at the cold and warmth outside one knows the breath within the breast. At the time when the ruler is glad or angry, the breath within his breast does not have to turn cold or warm again. How would the breath within his breast differ from the breath within his borders? If the breath within his breast is not changed by gladness and anger, where do the cold and warmth within his borders arise from? In the time of the six states and at the turn of Qin and Han the feudal lords struck at one another, and soldiers and armor filled the roads. The states had the anger of striking one another, the generals had the will to overcome one another, and the soldiers had the breath of killing one another; yet the world at that time was not always cold. In the age of great peace, in the time of Tang and Yu, the government was well got and the people were at ease, the ruler was always glad, and strings and song, drum and dance were in house after house; yet the world at that time was not always warm. How is it that the breath of gladness and anger works in a small issuing and does not work in a great stirring? How little it fits with the things that were done!
「夫近水則寒，近火則溫，遠之漸微。」何則？
"Now near water it is cold, near fire it is warm, and as one goes farther off it grows faint." Why?
氣之所加，遠近有差也。成事，火位在南，水位在北，北邊則寒，南極則熱。火之在爐，水之在溝，氣之在軀，其實一也。當人君喜怒之時，寒溫之氣，閨門宜甚，境外宜微。今案寒溫外內均等，殆非人君喜怒之所致。世儒說稱，妄處之也。王者之變在天下，諸侯之變在境內，卿大夫之變在其位，庶人之變在其家。夫家人之能致變，則喜怒亦能致氣。父子相怒，夫妻相督，若當怒反喜，縱過飾非，一室之中，宜有寒溫。由此言之，變非喜怒所生明矣。
It is because the breath, where it is added, differs with far and near. As things have come about, the place of fire is in the south and the place of water is in the north, and so the northern border is cold and the far south is hot. Fire in the brazier, water in the ditch, and breath in the body are in truth one. At the time when the ruler is glad or angry, the breath of cold and warmth ought to be strong at the inner gate and slight beyond the borders. Now if we look at cold and warmth, outside and inside are even, and so this is likely not what the gladness and anger of the ruler bring on. What the scholars of the age say and hold up is put forward rashly. The change that belongs to a king lies in the world, the change that belongs to a feudal lord lies within his borders, the change that belongs to a minister or a great officer lies in his office, and the change that belongs to a commoner lies in his house. Now if the people of a house can bring on a change, then gladness and anger can bring on breath as well. When father and son are angry with each other and husband and wife scold each other, or when they are glad where they ought to be angry and let faults go and dress up wrongs, there ought to be cold and warmth within the one room. Speaking from this, it is clear that a change is not born of gladness and anger.
或曰：「以類相招致也。喜者和溫，和溫賞賜。陽道施予，陽氣溫，故溫氣應之。怒者慍恚，慍恚誅殺。陰道肅殺，陰氣寒，故寒氣應之。虎嘯而谷風至，龍興而景雲起。同氣共類，動相招致。故曰以形逐影，以龍致雨。雨應龍而來，影應形而去。天地之性，自然之道也。秋冬斷刑，小獄微原，大辟盛寒，寒隨刑至，相招審矣。」
Someone says, "They call one another on by kind. He who is glad is mild and warm, and being mild and warm he gives rewards. The way of yang gives and bestows, and the breath of yang is warm, and so the warm breath answers it. He who is angry is vexed and wrathful, and being vexed and wrathful he cuts down and kills. The way of yin is stern and killing, and the breath of yin is cold, and so the cold breath answers it. When the tiger roars the valley wind comes, and when the dragon rises the bright clouds rise. The same breath and the same kind, when they stir, call one another on. Therefore it is said that the shadow is chased with the shape and the rain is brought on with the dragon. The rain answers the dragon and comes, and the shadow answers the shape and goes. This is the nature of heaven and earth and the way that is so of itself. In autumn and winter punishments are decided; small cases are probed only a little, and the death penalty is carried out in the deep cold. The cold comes following the punishment, and their calling one another on is plain."
夫比寒溫於風雲，齊喜怒於龍虎，同氣共類，動相招致可矣。虎嘯之時，風從谷中起；龍興之時，雲起百里內。他谷異境，無有風雲。今寒溫之變，并時皆然。百里用刑，千里皆寒，殆非其驗。齊、魯接境，賞罰同時，設齊賞魯罰，所致宜殊，當時可齊國溫、魯地寒乎？
Now to liken cold and warmth to wind and cloud and to set gladness and anger beside the dragon and the tiger, and to say that the same breath and the same kind, when they stir, call one another on, may be allowed. When the tiger roars the wind rises from within the valley, and when the dragon rises the clouds rise within a hundred li. In another valley and another region there is no wind or cloud. Now the change of cold and warmth is the same everywhere at the same time. If punishment is used within a hundred li and a thousand li are all cold, this is likely not a proof of the thing. Qi and Lu touch at their border and reward and punish at the same time. Suppose Qi rewarded and Lu punished; what each brought on ought to differ. Could the land of Qi have been warm and the land of Lu cold at that time?
案前世用刑者，蚩尤、亡秦甚矣。蚩尤之民，湎湎紛紛；亡秦之路，赤衣比肩。當時天下未必常寒也。帝都之市，屠殺牛羊，日以百數，刑人殺牲，皆有賊心，帝都之市，氣不能寒。或曰：「人貴於物，唯人動氣。」
Looking at those of former ages who used punishments, Chiyou and the fallen Qin were the worst. The people of Chiyou were sunk and in disorder, and on the roads of the fallen Qin red clothes stood shoulder to shoulder. Yet the world at that time was not always cold. In the market of the imperial capital oxen and sheep are slaughtered by the hundred every day. To punish a man and to kill a beast both come of a harming heart, yet the breath of the market of the imperial capital cannot be cold. Someone says, "Man is nobler than a thing, and only man stirs the breath."
夫用刑者動氣乎？用受刑者為變也？如用刑者，刑人殺禽，同一心也。如用受刑者，人禽皆物也，俱為萬物，百賤不能當一貴乎？或曰：「唯人君動氣，眾庶不能。」
Now is it the one who uses the punishment that stirs the breath, or is the change made by the one who receives the punishment? If it is the one who uses it, then punishing a man and killing a beast are one and the same heart. If it is the one who receives it, then man and beast are both things; both are of the ten thousand things, and can a hundred base ones not match one noble one? Someone says, "Only the ruler stirs the breath, and the common people cannot."
夫氣感必須人君，世何稱於鄒衍？鄒衍匹夫，一人感氣，世又然之。刑一人而氣輒寒，生一人而氣輒溫乎？赦令四下，萬刑并除，當時歲月之氣不溫。往年萬戶失火，煙焱參天；河決千里，四望無垠。火與溫氣同，水與寒氣類。失火河決之時，不寒不溫。然則寒溫之至，殆非政治所致。然而寒溫之至，遭與賞罰同時，變復之家，因緣名之矣。
Now if the stirring of the breath must have a ruler, why does the world speak of Zou Yan? Zou Yan was a common man, and one man stirred the breath, and the world holds this to be so as well. Does the breath turn cold at once when one man is punished, and warm at once when one man is given life? When an order of pardon goes down on the four sides and ten thousand punishments are done away with together, the breath of the year and the month at that time does not grow warm. In a past year ten thousand houses lost their homes to fire and the smoke and the flame reached the sky, and the Yellow River (河) broke through for a thousand li so that there was no bound to be seen on the four sides. Fire is the same as the warm breath, and water is of a kind with the cold breath. At the time of the fire and the breaking of the Yellow River it was neither cold nor warm. Then the coming of cold and warmth is likely not what government brings on. Yet when the coming of cold and warmth happens to meet the time of reward and punishment, the school of turning back a change takes hold of that and names it so.
春溫夏暑，秋涼冬寒，人君無事，四時自然。夫四時非政所為，而謂寒溫獨應政治。正月之始（正月之後），立春之際，百刑皆斷，囹圄空虛。然而一寒一溫，當其寒也，何刑所斷？當其溫也，何賞所施？由此言之，寒溫，天地節氣，非人所為，明矣。
Spring is warm and summer is hot, autumn is cool and winter is cold; though the ruler has no business in it, the four seasons are so of themselves. Now the four seasons are not made by government, and yet they say that cold and warmth alone answer government. At the beginning of the first month, at the season of the start of spring, all punishments are cut off and the prisons stand empty. Yet it is now cold and now warm. When it is cold, what punishment was cut off? When it is warm, what reward was bestowed? Speaking from this, it is clear that cold and warmth are the seasonal breath of heaven and earth and are not made by man.
人有寒溫之病，非操行之所及也。遭風逢氣，身生寒溫。變操易行，寒溫不除。夫身近而猶不能變除其疾，國邑遠矣，安能調和其氣？人中於寒，飲葯行解，所苦稍衰；轉為溫疾，吞發汗之丸而應愈。燕有寒谷，不生五谷。鄒衍吹律，寒谷可種，燕人種黍其中，號曰黍谷。如審有之，寒溫之災，復以吹律之事調和其氣，變政易行，何能滅除？是故寒溫之疾，非葯不愈；黍谷之氣，非律不調。堯遭洪水，使禹治之。寒溫與堯之洪水，同一實也。堯不變政易行，知夫洪水非政行所致。洪水非政行所致，亦知寒溫非政治所招。
When a man has an illness of cold or of warmth, it is not a thing his conduct reaches to. He meets a wind and meets a breath, and cold or warmth arises in his body. Though he changes his conduct and alters his ways, the cold or the warmth is not taken away. Now the body is near and still he cannot change and take away its illness; the states and the towns are far, so how can he bring their breath into order? When a man is struck by cold he drinks medicine and walks it off, and what pains him slowly wanes; and when it turns into an illness of warmth, he swallows a pill that brings out sweat and it answers and he is healed. In Yan there was a cold valley where the five grains would not grow. Zou Yan blew the pitch-pipe and the cold valley could be sown, and the people of Yan sowed millet in it and named it Shugu. If it is truly so, then the disaster of cold and warmth is again brought into order by the blowing of a pitch-pipe, and how could changing the government and altering one's ways ever wipe it away? Therefore an illness of cold or warmth is not healed but by medicine, and the breath of Shugu was not brought into order but by the pipe. Yao met the great flood and had Yu put it in order. Cold and warmth and the flood of Yao are one and the same in truth. Yao did not change his government or alter his ways, and so he knew that the flood was not brought on by government and conduct. If the flood was not brought on by government and conduct, then we know as well that cold and warmth are not called on by government.
或難曰：「《洪范》庶徵曰：『急，恆寒若；舒，恆燠若。』若，順；燠，溫；恆，常也。人君急，則常寒順之；舒，則常溫順之。寒溫應急舒，謂之非政，如何？」
Someone objects, "The Hongfan says in the many verifications, 'Where there is haste, constant cold follows; where there is ease, constant warmth follows.' Ruo (若) is to follow, yu (燠) is warm, and heng (恆) is constant. When the ruler is hasty, constant cold follows him, and when he is easy, constant warmth follows him. Cold and warmth answer haste and ease, and you say this is not government. How is that?"
夫豈謂急不寒、舒不溫哉？人君急舒而寒溫遞至，偶適自然，若故相應，猶卜之得兆、筮之得數也。人謂天地應令問，其實適然。夫寒溫之應急舒，猶兆數之應令問也。外若相應，其實偶然。何以驗之？夫天道自然，自然無為，二令參偶。遭適逢會，人事始作，天氣已有，故曰道也。使應政事，是有非自然也。《易》京氏布六十（四）卦，於一歲中，六日七分，一卦用事。卦有陰陽，氣有升降。陽升則溫，陰升則寒。
Now does anyone say that haste is never cold and ease never warm? When the ruler is hasty or easy and cold and warmth come one after the other, they happen to fall right and are so of themselves; that they seem to answer one another on purpose is like getting a crack by the tortoise and getting a number by the yarrow. Men say that heaven and earth answer the question that is put, but in truth it only happens so. Now cold and warmth answering haste and ease are like the crack and the number answering the question that is put. Outside they seem to answer one another, but in truth it is by chance. How is this tested? Now the way of Heaven is so of itself, and what is so of itself does nothing, and the two commands match by pairs. The meeting falls right, and when the affairs of men are just beginning to be made the breath of Heaven is there already, and so it is called the way. If it answered the business of government, then there would be doing, and it would not be so of itself. In the Yi, Master Jing set out the sixty-four hexagrams, and within one year one hexagram takes the business for six days and seven parts. The hexagrams have yin and yang, and the breath has rising and falling. When yang rises it is warm, and when yin rises it is cold.
由此言之，寒溫隨卦而至，不應政治也。案《易》無妄之應，水旱之至，自有期節。百災萬變，始同一曲。變復之家，疑且失實。何以為疑？夫大人與天地合德，先天而天不違，後天而奉天時。《洪范》曰：「急，恆寒若；舒，恆燠若。」
Speaking from this, cold and warmth come following the hexagram and do not answer government. Looking at the answer of Wuwang in the Yi, the coming of flood and drought has a term and a season of its own. A hundred disasters and ten thousand changes are all of one tune at the start. The school of turning back a change is doubtful and has lost the truth besides. What makes it doubtful? Now the great man joins his virtue with heaven and earth; he goes before Heaven and Heaven does not go against him, and he comes after Heaven and holds up the seasons of Heaven. The Hongfan says, "Where there is haste, constant cold follows; where there is ease, constant warmth follows."
如《洪范》之言，天氣隨人易徒，當先天而天不違耳，何故復言後天而奉天時乎？後者，天已寒溫於前，而人賞罰於後也。由此言之，人言與《尚書》不合，一疑也。京氏占寒溫以陰陽升降，變復之家以刑賞、喜怒，兩家乖跡，二疑也。民間占寒溫，今日寒而明日溫，朝有繁霜，夕有列光，旦雨氣溫，旦氣寒。夫雨者陰，者陽也，寒者陰而溫者陽也。雨旦反寒，旦雨反溫，不以類相應，三疑也。三疑不定，自然之說亦未立也。
If it were as the Hongfan says, the breath of Heaven would change and shift along with men, and it should only be that he goes before Heaven and Heaven does not go against him. For what reason does it say again that he comes after Heaven and holds up the seasons of Heaven? Coming after means that Heaven was already cold or warm before and men reward or punish after. Speaking from this, the words of men do not fit with the Documents, and this is the first doubt. Master Jing divines cold and warmth by the rising and falling of yin and yang, and the school of turning back a change does it by punishment and reward and by gladness and anger; the two schools go by tracks that do not meet, and this is the second doubt. Among the people they divine cold and warmth thus: if today is cold tomorrow is warm; if there is thick frost in the morning there is spread-out light in the evening; if it rains in the morning the breath is warm, and if it clears in the morning the breath is cold. Now rain is yin and clearing is yang, and cold is yin and warmth is yang. If a morning of rain is warm instead and a morning of clearing is cold instead, then they do not answer one another by kind, and this is the third doubt. The three doubts are not settled, and so the saying that it is so of itself does not yet stand.