＜荀子．解蔽＞：「莊子蔽於天而不知人。．．．由天謂之道，盡因矣。」這句 話的意思，依據李滌生＜荀子集釋＞：「為鼠肝，為蟲臂，一切隨緣任化，不復致力，即「 因」之義。言若以自然為道，則隨緣任化，不盡人事，就盡於治道之一切了。」以及北京大 學哲學系註釋＜荀子新注＞：「因，順從。這裡指消極地聽天由命」也就是說，荀子認為莊 子的思想以天為道，而不盡人事，故主張聽天由命；這種一切都從「天」的角度來解釋「道 」的情形，就會導致所有的事都以「因（隨緣任化）」的態度來對待。 但是，莊子果真主張聽天由命嗎？尤其「因」的意涵，果真只是隨緣任化，不盡人事嗎？ ＜莊子．內七篇＞「因」字的數量並不是很多，但對於「因」字提出看法的註解者，幾乎都 將焦點集中在＜齊物論＞，所以本文也從＜齊物論＞著手，再深入內七篇觀察；結果卻發現 「因」的對象多半與「天、道、自然」等等境界有關。因此，本文所欲探討的，便是：莊子 在提到「因於天、道、自然」的時候，是隨緣任化？還是自主性地施為？

　　　　　Solving error of the Shyun Tse (荀子解蔽篇) has mentioned that Chuang- Tse is deceived by the nature and don't know anything about the personnel matters. And Shyun Tse believes that if Chuang-Tse explains the dao (道 ) from the view of "tian (天 )", everything in the world is to be resigned itself to one's fate. But does Chuang-Tse really claim this? Most of all, is the meaning of the "yin" just to be explained that "to do nothing one ought to do" really? It is the problem this theme want to differentiate. The word "yin (因 )" on the Chuang-Tse are not very many. And the annotators bring up the opinions with regard to "yin" that centralize in Gi Wu Lun (齊物論 ) almost. So the thesis undertakes by Gi Wu Lun too. Then going deep into another sheet of paper on Chuang-Tse. One of the results I has found is that the objects of the "yin" are usually "tian, dao or zi-ran (天、 道、自然 )" etc. And the most important purpose of this thesis is trying to analyze the problem when Chuang-Tse mention the "yin" that is to take a laissez-faire attitude or to possess the action of the self-consciousness.