本文嘗試對莊子的「逍遙」義涵作恰當而深切的把握。文章開頭先點出〈逍遙遊〉的核心是「無待」，再以莊子所指出的四層境界，說明不同的逍遙表現。次段則討論入世的逍遙，分別從二方面論述，先由向郭的解釋說明無為而無不為的處世態度，主要是以「跡冥論」來理解《莊子》中的堯舜形象；另方面由船山的「兼兩說」來化解分別心，藉由兼兩的處世態度，在生活中解放自己，亦給他人生存的空間，如此方能實現入世的逍遙。第三段處理的是出世的逍遙與絕對的逍遙，開始先就許由的評價來論，筆者反對向郭崇堯抑許的看法，主張許由所代表的是不同於堯舜的出世逍遙形象。至於神人，則屬於絕對的無待，不囿於入世、出世面能隨處逍遙，故筆者稱此為絕對的逍遙。在結論部，則以逍遙是當下非分別的智慧觀照，及逍遙展現人雖有限而可無限的特質，作莊子逍遙的深義所在。

　　　　　The purpose of this paper is to discuss the notion of “shiauyau” in the first chapter, “Shiauyau You”, of the inner seven chapters of the Juangtz. If the inner seven chapters are taken as a whole, undoubtedly the notion of “shiauyau” can be made sensible. Of course we can read it by appealing to Derrida's deconstructurism, but I think that I would follow Wang Fu-jr regarding the inner seven chapters as having a complete structure. Based on this, I further propose the following points: firstly, how do we understand the notion “shiauyau” properly? (a) Is it an ultimate ideal? Or is it the instantiation of the ideal state? (b) Is it a spiritual state or a realm of combination of mind and body? (c) Is it a kind of completeness of the individual life or a desire of the ideal state of the human being as a whole. Secondly, how can we achieve real shiauyau? That is, how do we achieve “wu dai”? Whether it is possible to play around, and fall into the nihility of existence? The annotation of Guo Shiang and the interpretation of Wang Fu-jr are referred to. They propose that Juangtz's shiauyau has three aspects: shiauyau in this world, shiauyau away from this world, and above these two, there is an absolute shiauyau. The difference between the last one and the first two rests on the fact that the absolute shiauyau is about “state”. In conclusion I point out that shiauyau for Juangtz is “practice of instantiation”and “enlightened insight of wisdom”. Moreover I point out that the characteristic of “you er neng wu” in Juangtz's thought, and the Confucian “wu er neng you” have their respective merits.