《莊子‧養生主》「養親」一詞釋義

Commentary on interpretations of Zhuangzi’s notion of 'yang qin'

「養親」在歷來舊注中並未引起太多爭議，傳統的解釋多略而未註（蓋是不言自明故不註），若有註解，大抵釋為孝養雙親。直入近代，疑古風氣盛，認為「養親」與莊學逍遙精神不契，且〈養生主〉之篇旨，著重在善養自身之軀體與天性，不應提及與養生不相類的奉養雙親，因此，諸人另闢蹊徑以求之。如關鋒將「養親」解釋為涵養「真君」，其次如陳鼓應釋為「養身」、王叔岷「養新」等。本文將辯析近代學者對「養親」的種種疑義，證明舊解將「可以養親」釋為善養雙親，為較適當的解釋。而後說明「事親」被莊子納入「養生」之中，是因為莊子將「愛親」視為「命」故。曰：「子之愛親，命也。」莊子養生之道在「因其固然」不與世折衝，「命」即人生之固然，順此命即是養生，而可事奉雙親。

”yang qin” had never raised too much controversy in historical interpretations, conventional interpretations were often abbreviated or overlooked (self-evident thus not noted), in cases when annotation were made, they were often interpretations of filial piety.As the practice of questioning the past had become wide spread in modern times, the notion of ”ysang qin” is thought of as being discrepant to the trouble-free spirit of the Zhuangzi school of thought. In addition, the gist of the ”yang sheng zhu” chapter emphasized on the good nourishment of one's own body and mind, rather than the discrepant idea of good nourishment of one's parents, thus many have developed alternative interpretations.The current study will examine and analyze contemporary scholars' various concerns on the meaning of ”yang qin”, and provides evidence that the old interpretation of ”to nourish our parents” as nourishing of one's parents well is the more appropriate interpretation.Moreover, an explanation is offered on the inclusion of ”yang qin” by Zhuangzi into the notion ”yang sheng” was due to Zhuangzi seeing ”ai qin” as ”fate”. The theme of Zhuangzi's approach to life is to avoid conflict with the world, ”fate” is the fact of life, to go along with this fate is to nourish life, and to care for one's parents.