《莊子》「緣督」與「踵息」，雖曾被某些解《莊》者視為具有丹道煉養生理學的內容。然而，由於《莊子》之養生，重在養心而非養形，並且《莊子》又曾明確批判「為壽而已矣」的導引養形之人，因此，學者仍多從哲理象徵的角度，將「緣督」、「踵息」詮解為境界之沖虛守中與深厚寧定。不過，近來丹道式的說解，又以另一種型態重新受到學者重視。學者認為《莊子》雖以「修性」為主，但卻能自然而然地產生出「修命」式的「精氣」運行於體內的感受。然而，若此說真能成立，那麼我們應當不難從《莊子》文獻中尋找出「精氣」的存在，因為有「精氣」存在，乃有「精氣」運導於體內的可能。但是，經過全面梳理《莊子》中的「精」「氣」，以及詳細辨析若干被解《莊》者，視為具有養生丹道內涵的「精」「氣」文獻之後，本文認為《莊子》文獻並不存在丹家視為立命之根源，運化於大小周天的「精氣」，因此，對於「緣督」與「踵息」的解釋，仍應回歸心性境界之哲理象徵說，而未必適合從「修性」即能自然產生丹家「修命」之身體感受一類的角度解釋。

Some scholars thought that the theories of “yuandu” and “zhongxi” in Zhuangzi could interpret the conception of “ body” by stating that “jingqi” operated in bodies held by the interior alchemy study of Taoism, and vice versa. However, this paper examines the notion that the meanings of “jing” and“qi” in Zhuangzi analyzed by semantic approaches were not necessarily the “jing” of “jingqi” in the interior alchemy study of Taoism. Moreover, another argument has stated that annotators in ancient times explained Zhuangzi from the standpoint of Dao alchemy, but that some writers did not agree with key points in Zhuangzi. Therefore, the argument outlined above should be carefully considered. According to the investigation and analysis of this study, “yuandu” and “zhongxi” in Zhuangzi could be perceived as philosophical metaphors. The two concepts of “yuandu” and “zhongxi” may have originated from the discourse of works of “health advocators” during the Warring States Period. However, the explanation did not indicate that the state of the body of an “authentic” man who realized a doctrine had the same “body” perception.

莊子; 氣; 精; 緣督; 踵息

Zhuangzi; qi; jing; yuandu; zhongxi