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五行(wǔxíng)

“五行”有三種不同的含義：其一，指五種最基本的事物或構(gòu)成萬物的五種元素。《尚書·洪范》最早明確了“五行”的內(nèi)容，即金、木、水、火、土。五種事物或元素有其各自的屬性，彼此間存在相生相克的關(guān)系。其二， 五行進(jìn)一步被抽象為理解萬物和世界的基本框架，萬物都可以納入到五行的范疇之中，并因此被賦予不同的性質(zhì)。其三，指五種道德行為。荀子曾指責(zé)子思、孟子“按往舊造說，謂之五行”，從郭店楚墓竹簡及馬王堆漢墓帛書相關(guān)文字內(nèi)容來看，該“五行”指仁、義、禮、智、圣。

Wuxing

There are three meanings to the term. 1) The five fundamental things or elements that make up all things. The Book of History was the first to define the five elements: metal, wood, water, fire, and earth. Each of these has its own properties and they interact in a generative or destructive relationship. 2) On a more abstract level, the term refers to the basic framework to understand the world. All things can be included in the realm of wuxing (五行) and their properties are explained or understood accordingly. 3) It refers to five kinds of moral behavior. Xunzi once criticized Zisi and Mencius for “creating wuxing on the basis of old theories.” Ancient bamboo slips unearthed from a grave at Guodian dating back to the State of Chu as well as inscribed silk texts from the Mawangdui Tomb of the Western Han Dynasty, all describe this wuxing as benevolence, righteousness, li (禮), wisdom, and the wisdom and character of a sage.

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【引例】

天有三辰，地有五行。(《左傳·昭公三十二年》)

In heaven there are the sun, moon, and stars, while on earth there are the five elements: metal, wood, water, fire, and earth. (Zuo’s Commentary on The Spring and Autumn Annals)

天地之氣，合而為一，分為陰陽，判為四時(shí)，列為五行。(董仲舒《春秋繁露·五行相生》)

The qi of heaven and that of earth merge into one; it evolves into yin and yang, the four seasons, and the five elements of metal, wood, water, fire, and earth. (Dong Zhongshu: Luxuriant Gems of The Spring and Autumn Annals)