儒、道兩家面對生死問題，各自提出了不同的安頓方式。孔子說「未知生，焉知死？」，把思想的關注點放在「生」之上，以著道德實踐的方式來肯斷生命尊嚴的最後完成與實現，由知仁、踐仁、行仁、體仁的工夫歷程，導出「無求生以害仁，有殺生以成仁。」的終極關懷，對於死亡範疇，並無成體系的說明。莊子則不然，其對於死亡問題，不僅正面論述，還提出一套超克死亡的實踐入路。對於世俗生死觀中「悅生惡死」的執迷，莊子一再顛破，以「死生為一條」、「死生為晝夜」、「死生同狀」、「死生之一守」來闡釋其「死生存亡之一體」、「死生無變於己」的論調，建構出「死生一如」的生死觀。對於「悅生惡死」而來的哀樂情緒的繫累，莊子鄭重予以凝視，提出一套消解生死束縛的實踐入路，並引以為至人、真人、聖人達至逍遙無待的重要條件之一。 因此，去除對形軀我的執著，透破死生分別，使人豁達地對待生死問題，以了悟死生不二的生命智慧，變成為莊子生命哲學的重心。因此，本文主要以「透破生死分別的理論依據」為莊子生死觀立論的重心，以「氣化終始」、「物化推移」、「關化安命」三小節來說明莊子如何能泯除生死的對立分別，以及如何能超克「悅生惡死」而來的哀樂夾纏。從而能有死生一如、死生不二的人生智慧，進而使精神解脫死生束縛達到一種生命無限自由的境地。

Confucianism and Daoism has different ways to settle down our spirit when facing the problems of life and death. Confucianism lay eyes on “life” and affirm its respectability. Through the process of moral practice, Confucianism leads us to sacrifice our life for “Ren”(仁). As to the category of death, it doesn't has a systematical description. But Zhuang-zhou not only discourses directly but points out an approach to over death and then builds up the ideology of “Si Sheng Yi Ru” (死生一如，life and death are the same concept). Zhoang-zhou gazes on the trouble from the spirits of long for life and abhor death and points out a practical approach to throw the net which hold by life and death off. Therefore, Zhuang-zhou focuses on the problem of realizing wisdom and correctly facing life and death. That is, life and death are the same concept. This paper concludes three sections to interpret how did Zhuang-zhou destruct the binary opposition, life and death, and led us to the field where beyond the body and concept.

莊子、生死觀、氣化、物化、觀化

Zhuang-ze（Zhuang-zhou）, concept of life and death, qi hua（氣化）, wu hua（物化）, guan hua（觀化）