竹帛 『五行』의 聖智觀 연구

Abstract

This article is an analysis of Holiness and Wisdom(聖智) of the Five Types Conduct(Wǔ hèng) in the Mawangdui Silk Manuscripts(馬王堆帛書) and the Guodian Bamboo Strips(郭店竹簡). The Five Types Conduct refers to the benevolence(仁),righteousness(義),ritual-propriety(禮),wisdom(智) and holiness(聖), which are called five virtues(五德). According to Xúnzǐ(荀子), this theory was implemented by Zǐsī(子思)’ song in conjunction with Mèngkē(孟軻)’s answers to it. While the the theory of Zǐsī regarding the five types conduct is different from the traditional five element theory, it is still influenced by the inter-promotion of five elements theory(五行相生說). When the shape is given internally(形於內), the Wǔ hèng is said to be the five aspects of conduct(五行). When the shape is not given internally(不形於內), the Wǔ hèng is called ‘virtuous conduct(德之行)’. This means that there is in fact a distinction between the inherent norm(德性, virtue) and the external norm(德行, moralconduct), as the forms of dual moral laws. The Wǔ hèng distinguishes four aspects of conduct(四行)(benevolence(仁)·righteousness(義)·ritual propriety(禮)·wisdom(智)) from five aspects of conduct(五行). Harmony of five aspects of conduct(五行之和) is called ‘virtue(德)’ and the harmony of the four aspects of conduct(四行之和) is called ‘goodness(善)’. Although ‘virtue(德)’ is distinct from ‘goodness(善)’ in that the former is the Heavenly way(天道) and the latter is is the way of Man(人道), the overall tendency of thought is to aim for ‘virtue(德)’, and ‘virtue’ is the same origin of Man(人) and Heaven(天). This thought then can be implemented into questions of how we can complete the virture (成德). ‘Wisdom(智)’ is the beginning of the five types conduct(五行), and ‘Holiness(聖)’ is the end of the five types conduct. Since Wǔ hèng must aim at the completion of morality, The Holiness(聖) and Wisdom(智) is the key and the key category for understanding the ideas of the Wǔ hèng, given that there must be a beginning and an end in the completion of morality “Holiness(聖)” connects to the clairaudient(聰) that hears and understands of the gentleman-Way. “Wisdom(智)” is linked to the clairvoyant(明) that sees it and immediately understands it. The clairaudient and clairvoyant(聰明) that are combined with the Holiness-Wisdom(聖智) can be called “Divine Perception(神明)” and “Virtue of Heaven(天德)”. The notions of key to goodness(善) and the way of Man(人道) are closely related to the concept of virtue(德) and heavenly way(天道). In order to reach the Holiness(聖), which includes the five aspects of conduct(五行) under the concept of the virture and the heavenly way, there must a psychological training process as thinking(思), worries of the mind(中心之憂), joyful(悅), ease(安), happy(樂). ‘Holiness(聖).’ Note that ‘Holiness(聖)’ has a close relationship with the boundary experience of ‘happy(樂).’ This paper provides an analysis of the steps in the course of reaching the the correspondence between human and heaven(天人合一), in which four aspects of conduct(四行) are fulfilled and the five types conduct(五行) are flowing smoothly.