「不形於內」的「德之行」－郭店楚簡《五行》首章的文義商榷

本文之研究目標是試圖解決郭店竹簡《五行》首章之詮釋困難，並以竹簡《五行》自身的內容做為首要的證據來源。首先，筆者整理帛書派、竹簡派與調和派對首章爭議的不同見解，並點出竹簡派導致詮釋困難的思維架構；接著釐清竹簡《五行》「德之行」、「行」與「德」三者之別，以及考察竹簡《五行》「形」與「聖」之用例，發掘「聖」兼具兩種意涵之「形」，據此為竹簡《五行》首章提供更為全面且融貫之詮釋：作為最高意義的「聖」，必然在「形於內」的基礎上，兼具了內在轉化層面「形於無形」與人倫教化層面「形於眾人」此雙重意義。竹簡《五行》首章據此主張唯有「聖」無論「形於內」或「不形於內」皆可以稱為「德之行」，並確立「聖」具備超越「仁義禮智」四者的獨特地位。

關鍵字

五行；德；形；聖；郭店楚簡

並列摘要

This paper aims at solving the interpretive problem in the first chapter of Wu Xing of Guodian bamboo texts, majorly based on the text itself. It starts by categorizing different interpretations into three groups (the for-silk-texts, the for-bamboo-texts, and the reconciliatory), and points out the thinking patterns which have led the for-bamboo-texts to misinterpretation. It also analyzes the distinction among the virtuous conduct (dezhixing), conduct (xing), and virtue (de), and reexamines usages of the forming (xing) and sageness (sheng) of the Wu Xing to conclude that the concept of sageness includes two different meanings of forming. Therefore, the reason why the conduct of sageness should be regarded as virtuous conduct regardless of whether or not it forms ＂inwardly＂ is that the sageness, the supreme virtue, possesses both ＂imperceivable forming＂ (personal self-cultivation and transformation) and ＂societal forming＂ (interpersonal enlightenment and amelioration), which establishes the virtue of sageness in a unique position superior to the four cardinal virtues.