《列子》如何進入《群書治要》？

《群書治要》反映了唐初執政者的理念，其「以編代作」的性質不容忽視，透露了面向國政的實踐建議。而向來被視為「大歸同於老莊」的《列子》也被剪裁收入其中。《群書治要．列子》呈現出下列意涵：（1）聖職教化；（2）執政者舉賢不徇私；（3）止盜之要，在任賢與教化；（4）以忠信親民；（5）治國須治身。這些想法雖皆源自《列子》，實非《列子》真正重點所在。魏徵等人特意編選，將次要重點轉換為主要重點，將編輯行為賦予了現實意涵。儘管玄宗時將《列子》封為《冲虛真經》，但至少在太宗時，魏徵等人對於《列子》之「冲虛」精神並不十分重視──社稷治理才是關鍵的任務與價值。《群書治要》為《列子》改穿新衣，將其駁雜面貌轉化為實用傾向的政治思維。透過本文的探究，應能補充既有的《群書治要》學術版圖，亦可進一步校準《列子》學史的部分內容。

Qunshu Zhiyao reflects the early Tang rulers’philosophy of governance, and its nature of“compiling instead of creating”cannot be overlooked, as it reveals practical recommendations for governance. Liezi, traditionally regarded as aligning closely with Laozi and Zhuangzi, was also selectively included in this anthology. Qunshu Zhiyao: Liezi presents the following implications: (1) the role of moral education by the sages; (2) the impartial selection of virtuous officials by rulers; (3) the importance of appointing the worthy and educating the populace to prevent theft; (4) fostering loyalty and trust to connect with the people; (5) the necessity of personal cultivation in governing a country. While these ideas originate from Liezi, they are not its focuses. Wei Zheng and others deliberately edited the text, transforming secondary points into primary ones, thus imbuing the editorial actions with practical significance. Although Emperor Xuanzong later honored the Liezi as the Chongxu Zhenjing during Emperor Taizong’s reign, Wei Zheng and his colleagues did not place much emphasis on the“Chongxu”spirit of Liezi—state governance was the critical mission and value. By converting its diverse aspects into a pragmatic political ideology, Qunshu Zhiyao gave Liezi a new significance.