本文是作者前兩篇論文［i.e. ＜上與造物者遊--與莊子對談神秘主義＞《臺灣大學哲學論評》第二十二期，1999：137～172；＜獨與天地精 神往來--與莊子對談神秘經驗知識論＞《第三個千禧年哲學的展望：基督宗教學與中華文化的交談會議論文集》［丁福寧主編‧（臺北：輔大 ，2002）：105～156 ］之延續，以莊子＜天下＞篇評莊學內文作為反思的起點，藉其中所提供之線索來考察莊子內外各篇之脈絡大要。＜天下 ＞篇作者看來在邀請讀者們站在神秘主義眼光來探討莊學；為此，本文作者也因應地以神秘主義觀點來檢視莊子理論。本文扣緊＜天下＞篇「 而不敖倪於萬物，不譴是非，以與世俗處」之語，來與＜齊物論＞內容連接，從中體認＜齊物論＞之論旨。＜齊物論＞以南郭子綦之經驗作為 神秘見道之典型，藉此彰顯出「平齊物議」之效用。讀者唯有站在神秘見道的前提上體認「天籟」與冥合「真宰」，使能參悟到得道者所臻至 之「齊物」、與「齊論」之化境。

In a certain sense, this article is a continuation of the main themes of our two previous essays, namely, "Above, he Seeks Delight in the Creator--a Dialogue with Chuang-Tzu on Mysticism" in Philosophical Review xxii, 1999: 197~172, and "Solely Communicating with the Spirit of the Universe--a Dialogue with chuang-Tzu on Epistemology of Mystical Experience" in Philosophical Perspective for the Third millennium: the Dialogue between Christian Philosophy and Chinese Culture (Taipei:fu Jen Catholic University, 2002) 105~156. We start with the following sentences from Chuang-Tzu's "Tien xia", "(He) did not try to rise above the myriads of things. He did not condemn the agreements and differences of others so that he might live in peace with the prevalent views." (James Legge's Translation) We compare the meanings embedded within these sentences with Chuang-Tzu's "Ch'u Wu Lun". We get to the affirmation that a person who attains Mystical enlightenment may be able to make appropriate adjustment concerning any possible contradiction among things and any possible contention of arguments.