本文原為發表於2001年11月第六屆「當代新儒學國際學術會議」論文之修訂稿。文章主要是依據牟宗三先生順「一心開二門」底智慧方向而建立的「兩層存有論」此一人類理性共通的哲學原型，來檢視《莊子‧齊物論》，並從中見出「人籟」、「地籟」與「天籟」的比喻隱藏在全篇〈齊物論〉當中的結構性的形式意義與具體的內容意義。就形式一面說，〈齊物論〉所論及的三個學問領域（社會科學、自然科學與形上學），都分別含著「小成之道」、「道樞」與「道」這三層理境；而這三層理境，一方面與《老子》所謂「常道」與「非常道」之兩層的觀念架構相呼應，另一方面，無論在形式或內容上，亦皆與〈齊物論〉所謂「人籟」、「地籟」與「天籟」的喻意相契合。就內容一面說，則「人籟」、「地籟」「天籟」都表示「自然」之意，人籟代表的是現象意義的自然，地籟代表的是物自身意義的自然，天籟則代表在道心底明照中，天地萬物皆歸於其真實如如的在其自己的「自然」底境界，此亦即是「道」底境界。

As a contribution to the International Conference on the Contemporary Neo-Confucianism which held in November 2001 I would like to put this paper to be published in a revised version. The intention of this paper tries to find out the structural and contentant meaning of the metaphoric expressions such as “pipes of men” (人簌) , “pipes of earth” (地簌) and “pipes of heaven” (天簌) in the chapter “Qiwu lun” of Zhuangzi. In sight of form, the fields of knowledge (i. e. social sciences, natural sciences and metaphysics) which Zhuangzi involved have contented with three theoretical dimensions which include “Tao with small success” (小成之道), “Axe of Tao” (道樞) and “Tao” (道). And these three theoretical dimensions are not only related with Laozi’s “permanent Tao” and “non-permanent Tao” in one hand, but also corresponded with the metaphoric meaning of “pipes of men”, “pipes of earth” and “pipes of heaven” of the chapter “Qiwu lun” in the other hand. In considering with the content, the “pipes of men”, “pipes of earth” and “pipes of heaven” all are the something of nature: the “pipes of men” means a nature of phenomenon, the “pipes of earth” means the things in themselves and the “pipes of heaven” the self-illumination of Tao in oneself's mind. If the Heaven, the Earth and the thousands things can come back to the sphere of oneself's “nature”, then it will reveal just too the sphere of Tao.