在林希逸莊學思想研究中，多以無極為形上道體，太極為第二義存在，作為其無極、太極關聯認知的慣性模式。然而此種帶有道家宇宙生成因素的關聯模式雖然更加貼合莊子文本之思想，但卻完全脫離了林希逸註本文意。重新審視林希逸註本中的立意思想，可以發現其以無極、太極作為形上之道的指稱，各有側重亦相互關聯，實更貼近於朱熹以形上實體意涵立言的「無極太極」思想。於此而言，其更加恰合林希逸以儒解莊的理學特色，亦可貫通於其老、列註本而未有疑礙。

In the study of Chuang-Tzu Philosophy by Lin Xiyi, it usually takes Wuji as the metaphysical form and Taiji as the secondary meaning, which serves as the inertia model to interpret its thinking of Wuji and Taiji. However, such relation model containing Taoism’s cosmogony fits the thinking of Chuang-Tzu better, but it goes astray from the original indication of Lin Xiyi’s academic annotation. When we review the conception in Li Xiyi’s annotation, we could find that the dialectical relationship between Wuji and Taiji. They are taken as the reference for metaphysical Tao, focusing on different aspects and being interdependent with each other. Such is closer to the thinking of Wuji Taiji thinking by Zhu Xi. From this perspective, it fits better the Neo-Confucianism features of Lin Xiyi to interpret Chuang-Tzu through Confucianism.