论《庄子》由仙道入道

Knowledge of Cultivating Immortality by Promoting Qi： a Significant Resource of Chuang-Tzu

战国时期流行于南方的行气派仙道知识，尤其托名“列子”的一系，是《庄子》道家借以向重个体生存、重内心体验转化的重要知识资源。《庄子》学说中“心斋”、“坐忘”的体道功夫论、“全其形生”与“神人”“真人”两种生存境界的追求以及“游”的生存策略等，均是以此为契机发展而来。与仙道不同，《庄子》并不求长生或神通，而是将其修行技术转化为体道、处世的方式，将仙道神话提升为理想生存境界；同时生长于这样知识土壤中，也决定了《庄子》对仙道的超越并不十分彻底。作为一般知识的仙道知识能够经庄子及其后学之手跻身精英思想之列，既有地域文化的偶然性，又是时代思想演变、知识体系更新的大势所趋。

The knowledge of cultivating immortality by promoting Qi, especially those in the name of Lie Zi, which was popular in the southern China during the Warring States Period,was a significant resource for the Taoist transforming to the emphasis on questions about individualexistence and inner experience transformation. Chuang-Tzu＇s technique about experiencing Dao named＇ xinzhai＇ and＇ zuowang＇ , ＇ saving individual＇s life from damage＇as the basic pursuit and becoming ＂shenren＂ or＇ zhenren＇ as the su- preme pursuit, as well as regarding＇ you＇ as the primary living strategy, were all inspired by the knowledge of cultivating immortality by promoting Qi. However, there were differ- ences between purser of immortality and Chuang-Tzu, who regarded his practice as the way dealing with Dao and the world rather than the way to immortality, while he promo- ted the fairy mythology as the ideal existent realm, an incomplete transcendence of the immortal cultivating system. The knowledge of the immortal cultivating system, which was originally only the general knowledge, became a elite thought through Chuang-Tzu and his followers. This transformation was not only afortuity caused by regional culture, but also aninevitable result of the trend of the ideological evolution and the updating of the knowledge system in the Warring States Period.