钱澄之对《庄子》的佛学解读

明末遗民钱澄之在《庄子内七诂》中引用佛教的话语对《庄子》中的文句进行训诂.他将《逍遥游》视为《庄子》继《易》的集中体现,将《齐物论》视为是对“物论无端”、“物化无常”之真理的揭示,将《养生主》视为庄子对追求长生久视的反驳,将《人间世》视为是对众生福报寡浅、充满各种痛苦的证明,将《德充符》中“一知之所知而心未尝死”解释为禅宗所说的“绝后复苏”,将“圣人将游于物所不得遁”解释为佛教的“从众生异类中行”,将《应帝王》中壶子与郑成斗法解释为佛教所说的“他心通”.钱澄之对《庄子》的训诂反映出明清之际的学术追求由体验心性自我向重视考证本意的转换.

On Qian Chengzhi＇s Buddhist Interpretations of Zhuangzi

Qian Chengzhi,the adherent of Ming dynasty, cited Buddhist discourse to explain the texts of Zhuangzi in the Seven Internal Exegeses of Zhuangzi. In the book, he thought Peripateticism as the concentrated reflection of Zhuangzi following the Changes;The Equality of Things as the revelation of ＂irrational＂ truth;Primary Health as Zhuangzi＇s refuting to immortal pursuit;Who on Earth as the demonstration of human＇s blessings and sorrows;De Chong Fu as recovery and persistence; Ying Di Wang as mind reading. Qian Chengzhi＇s exegesis of Zhuangzi reflected that the academic pursuit had transferred from the ego experience to the textual meaning in Ming and Qing dynasties.