明遺民僧覺浪道盛（1592-1659）《莊子提正》中有篇〈正莊為堯孔真孤〉，其中提 出莊子「托孤」說，成為莊學史上極為特異的命題。同為明遺民的思想家方以智（1611- 1671），傳承覺浪道盛此說，因而著成《藥地炮莊》。當代學者對「托孤」說有不少討 論，惜未能考明《莊子提正》的寫作時間、地點與緣起。本文補上這個欠缺的重要環 節，考辨此一學術疑題，確定覺浪道盛在順治五年（1648）住錫太平府當塗縣無相寺 時，因回應不二社成員曹臺岳的請示而著成《莊子提正》。經由此一寫作背景，可知 「托孤」說除了具有會通儒釋、調合三教的意義，也反映其為明遺民的論述。上述研究 成果有助於吾人對覺浪道盛與方以智生平思想的認識與進一步研究。

Juelang Daosheng 覺浪道盛(1592-1659), a Ming loyalist monk straddling the Ming and Qing Dynasties, proposed an unusual thesis—the Tuo-Gu Theory 托孤說 in the studies of Zhuangzi in a chapter entitled “Zhuangzi Serves as the True Orphan of Yao and Confucius” 〈正莊為堯孔真孤〉 in his book Zhuangzi Ti Zheng《莊 子提正》. The thinker Fang Yi-zhi 方以智(1611-1671) inherited this theory and wrote Yaodi Pao Zhuang 《藥地炮莊》. Although there has been much discussion among contemporary scholars about the meaning of the Tuo-Gu Theory, the exact time when, the location where, and the reasons why Zhuangzi Ti Zheng was written remain a mystery. This essay explores this puzzle and verifies that Daosheng wrote the book in the fifth year of Shunzhi’s 順治reign (1648), after consulting Cao Tai-Yue 曹臺岳, a member of the Bu-er Club 不二社, while Daosheng was staying at Wuxiang Temple, Dang-tu County, Tai-ping Prefecture 太平府當塗縣無相寺. Once this background is clarified, it becomes evident that, besides its intention to integrate Confucianism, Buddhism, and Daoism, the Tuo-Gu Theory should be read as an argument for the Ming loyalists.