本文從人和空間相互蘊涵的關係，探討蘇轍晚年的潁濱田園世界，討論程序分為三個部分：首先，探討蘇轍透過對宅第和南園的建構與園林賞玩，呈現他將異鄉潁濱轉化為親切之地方，並指出其起居空間方位的安排體現安頓倫理親情的用心。其次，指出宅第的三間道院──遺老齋、藏書室、待月軒，是整座園宅人文價值意義的核心，透過身心和屋舍的互滲涵容，遺老齋成為體驗禪法自由無執的精神空間，藏書室則是凝聚家族走入儒家學問的文化教育空間，而待月軒則是將道家哲思蘊涵於賞月體驗的美學空間。最後，指出蘇轍透過家族相傳的躬耕體驗，將身體的意向性投向農田之中，與鄰里農人的生命形成一體共感之關係，從而將身心融入四時節氣、土地農作的循環運轉。身處園宅中的他，將身體感知往外連結田園節氣韻律之時，亦同時透過禪法與道家修養工夫往內轉化身心，人文價值與大自然的意義彼此互攝彰顯，在內外空間的交織重組之中，他將生命的死生節奏投入宇宙自然的氣化流衍。

Focusing on the mutually inclusive relationship between people and space, the article explores Su Che’s pastoral world in Yingbin during his later years with the following three sections. First, it reveals that Su transformed Yingbin from a foreign land into an intimate place by constructing a mansion with the Southern garden and touring and playing in the garden. It indicates that his arrangement of his living spaces, and the directions of the spaces reflect his hard work in settling the emotional connections of his family. Second, it highlights the three places of Daoist practice in the mansion—the Abandoned-elder room, the Book-collecting room, and the Moon-awaiting room. It specifies that these rooms were the core of the humanistic values of the whole mansion with garden and features the interpenetration and mutual inclusion of Su’s body, mind, and mansion. The Abandoned-elder room was a spiritual space where Su experienced the freedom and non-attachment of Zen. The Book-collecting room was a cultural and educational space where he united his family into Confucian knowledge. The Moon-awaiting room was an aesthetic space where he incorporated Daoist philosophical thoughts into his moon viewing experience. Finally, the article points out that Su cast his body’s intentionality into the farmland through the farming experience transmitted within his family. He formed a unified and sympathetic relationship with the life of the farmers in his district and integrated his body and mind into the four seasons, the solar terms, and the cycle of land farming. When he was in the mansion with garden, he connected his body perception outward to the rhythm of the rural land and the solar terms and also simultaneously transformed his body and mind inward through Zen and Daoist cultivations. In the interweavement and reorganization of inner and outer spaces, Su put his life’s rhythm of life and death into qi’s transformations and circulations in the universe/nature.