本文旨在嚴格依據文獻，試圖證成莊子修養論之核心意義在於「心齋」、「坐忘」等等對「心」的妥當處理。本文將由以下步驟進行論述。首先，本文將討論莊子學說中修養的可能意義，並論證人處於造物者無所不宰制的「大化」中，毫無正面意義之活動可言。因此，所謂的修養，不在外在世界之某種「化成」，亦無從言內在境界之升進。唯一尚可謂修養者，只在「終其天年而不中道天」一點。其次，本文將指出人之所以造成「中道天」之情形，究其根源，即在於「心」之妄動的危險事實，故本文將論證莊子哲學中之「心」具有獨立活動之能力及此能力帶來的惡果。「心」的活動除表現為種種追求意欲滿足的妄動，更將某種已然之具體狀態妄執為「自我」或「虛妄主體」；此為包含「中道天」在內一切人生困擾之根源。最後，依據前面兩論點，竊以為莊學中唯一可言修養者，即在對「心」的處理；此即通往「心齋」、「坐忘」等等修養作為的意義之討論。本文將於論述中，隨文就牟宗三、徐復觀、唐君毅等先生之相關見解進行商榷。

This paper attempts to prove that self-cultivation in the Zhuangzi depends on the proper dealing with the "heart-mind" (心) by such means as the "fasting of the heart" (心齋). The paper will proceed in the following steps: First, the possible meanings of self-cultivation in the Zhuangzi are discussed. Here the dependence of man on the force of the "maker" (造物者) is stressed. This force precludes any sort of meaningful action and at the same time does not allow for any "higher state' to be reached. Thus the aim of self-cultivation is restricted to "live out one's years without dying half way". Secondly, the paper points out the reasons why man tends not to "live out his years". AL the very bottom the uncontrolled movement of the "heart-mind" (心) is responsible for this failure. Thus this paper argues that the independent movement of the "heart-mind" (心) is not only responsible for the meaningless pursuit of all sorts of desires but also brings about the constitution of a false "self". Finally, based on the results of the first two steps, self-cultivation as a means to deal with one's "heart-mind" (心) is discussed. In this context the meaning of the "fasting of the heart" (心齋) is taken up and discussed again. Throughout the paper the views of scholars such as Mou Zongsan, Xu Fuguang and Tang Junyi are consulted and critically discussed.