《莊子•齊物論》「夫隨其成心而師之」一段文句，指出了世間是非紛亂的根源在於人心，可視為篇中一段重要的論述。但歷代注家對「成心」一詞的解釋卻相當分歧，晉代郭象認為「夫心之足以制一身之用者，謂之成心」；唐代成玄英認為「夫域情滯著，執一家之偏見者，謂之成心」；宋代呂惠卿則認為「成心，吾所受於天而無虧者」。三人的解釋，分別代表了「成心」的三種詮釋取向。本文將考察清代以前的《莊子》舊注，探尋莊子可能的本意，並分析此三類詮釋所具有的意涵，以呈現歷代《莊》學思想精彩多姿的樣貌。

The section "follow our Cheng-Xin and imitate it" in the "Zhuangzi Qi Wu Lun", which exhibits Zhuangzi's belief that the sources of right and wrong are within human mind, is an important statement in his work. However, the annotation notes of previous dynasties depict varying explanations of the true meaning of the concept "Cheng-Xin". According to Guo Xiang of the Jin Dynasty, "Cheng-Xin" is the mind that can regulate and controll a person. However, Cheng Xuan-Ying of the Tang Dynasty, sets forth his opinion that "Cheng-Xin" is the idiosyncratic prejudices of every individual's human existence. Finally, Lu Hui-Qing of the Song Dynasty, in his statement, suggests that "Cheng-Xin" is the undamaged mind which received from the nature. These explanations of "Cheng-Xin" set forth by these three figures represent three major orientations of annotations regarding this important concept. With these different interpretations in mind, this article will investigate and analyze annotations existing prior to the Qing Dynasty to inquire into Zhuangzi's possible original intentions and analyze the various interpretations and meanings found in these three annotations to show the variations of previous studies of Zhuangzi.