關於莊子論述之「一」，是否意謂著:打破分別?又是否為天地萬物相加的總和?本文嘗試釐清上述疑問，故就莊子書中與「一」相關的敘述展開考察，獲知:
(一)闡釋「一」的論述，皆涵藏超越對立、絕去對待的理旨，與「道」的絕對、無待義理，相互呼應。
(二)莊子藉由常識所以為的諸多相對事物，闡論「一」所揭示的「無分別」義理，並非落入常識所區隔的分別之後、再打破分別而說「無分別」;反之，「無分別」意謂著常識所以為的種種相對事物，由始即為「末始有封」，故是無分別。
(三)「一」所揭示的「整體」理旨，並不意謂著將天地萬物劃分封限之後、再將它們拼湊相加而成一大倉庫;反之，莊子指出天地萬物自始即為流轉相即，乃無從分割的渾沌、整體。
(四)「一」的意涵並不僅止於字面;莊子以「一」提醒讀者，不宜僅以 常識做為觀察基準，而當超越分別、區隔，並有整體性的觀照。
(五)莊子對於「一」並未給予任何預設，亦未指定任何固定的內容或範圍;「一」具有流動、變化的特質，並無固定的形貌樣態。
(六)莊子雖提出「一」，但並非固執不捨，且更翻轉出「一」不可執的新意，由此即可見莊子義理之深遠。

Does the idea of “one"mentioned in Zhuangzi imply “breaking mutual distinction"? Is it the totality of the universe? This paper explores these issues and concludes that:
1.“One"means “beyond mutual distinction" which supports the concept ofWudai“Tao".
2. Based on relative concepts， Zhuangzi interpreted“one" as“a notion that was not what it had been interpreted by common knowledge". The idea of “without mutual distinction" brought out by “one"does not mean that distinction has occurred and is later denied of its existence as suggested by common knowledge. On the contrary， “without mutual distinction" means that the various relative concepts are indeed open-ended notions to begin with.
3.“One" also indicates "as a whole" which does not imply that the universe came with categories or boundaries that were later reassembled as one piece. Actually， Zhuangzi indeed pointed out that nothing remained unchanged and all was beyond mutual distinction. The universe had always been a perfect unity that was not to be divided up.
4. The definition of “one"can go beyond the word level. By pointing out “one"，Zhuangzi reminded his readers not to make judgments simply based on common knowledge but to go beyond mutual distinction and see “one".
5. Zhuangzi left an open-ended definition for“one"，“One" is everchanging. Itcan not be understood or represented by a permanent image， entity or figure.
6. Zhuangzi identified“one" but did not dwell upon it， revealing that nothing is ever to be fixated upon.