本論文以道家工夫論為主要研究對象，先對老、莊的文本及其詮釋做廣泛的研究，釐清道家重要的概念如道、性、心、自然與工夫等，之後再以莊子的文本為主軸，正面地對道家工夫與境界層級有所建立。 自古以來，研究道家工夫的專論如汗牛充棟，但是，在普遍的認知上，都以為道家工夫是「消極」的；筆者認為，「消極」這個語詞容易造成誤解，而道家特殊的工夫形態，也常使得道家在實踐上，令人有虛浮不實在、無下手處之感。 道家的工夫確實是十分特殊的，但絕不是「消極」，更不是懸空地單提一至人境界的高調之論。在這篇論文中，筆者期能有以下不同於以往的研究成果： 第一、對儒、道二家工夫論的主要架構分別有所建立，由此比較儒、道工夫之不同，突顯道家工夫論法與形態的特殊性。第二、透過莊子的文本，建立工夫論層級，鋪陳道家工夫與境界步步上提的歷程，顯示道家工夫的積極性。第三、緊扣道家「不離開世間而出世間」之圓教義理型態，透顯道家學說真義。 通過本論文對於道家工夫論與其層級特色之建立，相信能為道學研究中未定的重要議題，提供新的討論途徑。This dissertation is an investigation of Daoism theory of self cultivation. I first make a comprehensive exploration of interpretations of the original texts of Laozi and Zhuangzi, so as to clarify some of the most important concepts of Daoism such as tao, hsing (human nature), hsin (heart/mind), zi-ran (Nature) and self cultivation. Then with Zhuangzi’s text as the main source, I give a construction of the method of self cultivation and the related jing-jie (state of mind) of Daoism. There are numerous studies on Daoism theory of self cultivation, however, the common view takes Daoist self cultivation as a “regressive” process. I argue that the term “regressive” is misleading. Daoist special kind of self cultivation is in fact often makes the reader feel somewhat aloof and seems unable to find a way to start self cultivation. It is true that Daoist self cultivation is very special but not “regressive”, far less an empty claim of the jing-jie of a supreme person. In this dissertation, I want to make the following claims that are quite different from previous results: First, this dissertation establishes separately the theories of self cultivation of Daoism and Confucianism so that we could make a comparison to show the special method and pattern of Daoism. Secondly, through the text of Zhuangzi, it establishes the different levels of self cultivation and shows how it provides a step by step cultivation and related states of mind. It demonstrates the progressive aspect of Daoist method of self cultivation. Third, with closely in accordance with the round teaching of Daoism, that is keep away from the distortions of the worldly life without keeping away from the worldly life, in order to demonstrate the true teaching of Daoism. With such distinctions, my dissertation shall contribute a new horizon of investigations for many of those important and not yet settled issues of Daoism.
