回顧《莊子》研究，發現當代學者與歷代注家對大鵬所喻的解讀可概分為二類：一以大鵬象徵《莊子》書中的得道者；一主象徵未臻无待之境者。重審前賢研究，覺察大鵬有否受限於時、空條件？欲達其核心鵠的究竟「有」待抑或「无」待於外？能否乘御常變以遊無窮？是鑑別其是否為最高境界的重要關鍵。透過解碼「水」、「風」譬喻可知，無待時地方為「乘」、「御」之力最高境界的體現。然由解碼〈逍遙遊〉中「小大之辯」譬喻群組，可發現大鵬抵達空間、經歷時間與智識能力三面向，皆殊異於代表《莊》學典範的「天地與我並生」之境，亦悖反於《莊》學「知其所歸」、「反本全真」之「知」。而透過考掘莊子正面敘說之工夫實踐或「至／神／聖人」生命境界的具體內涵，則發現與《莊子》書中「反本全真」得道者「喻體」相應的「喻依」，當是內返歸零的「歸」、「巢」與「渾沌」，而非行動迅速的「儵」、「忽」或飛向九萬里外的大鵬。

In surveying research on Zhuangzi, one finds that interpretations of Great Peng as understood by both contemporary scholars and ancient commentators generally fall into two categories: the first group believes the Great Peng symbolizes one who has attained the way; the second group argues that it symbolizes one who has not yet reached the state of complete independence. In reviewing the research of prior critics, it is not hard to become aware of the crucial question: is Great Peng restricted by the conditions of time and space? In the end, does it rely or not rely on any external factors? Can it ride the ever-changing and roam the infinite? This appears to be the key factor in determining who is alluded to by Great Peng and whether it symbolizes the highest state of attainment. In decoding the “water” and “wind” metaphors, one finds that the highest power of “riding” (cheng) and “controlling” (yu) is manifested independent of time and space. Yet, in decoding the metaphoric complex of the “debate on great and small” in “Carefree Roaming,” one finds that, in terms of the three aspects of space, experiential time, and intellectual capability, Great Peng differs nonetheless from the paradigm of the state of “I was born with the heavens and the earth” that marks the highest attainment in Zhuangzi, and is also in contradistinction with the Zhuangzi “wisdom” of “knowing where one belongs” and “returning to the root with integrity.” Moreover, from examining the positive implementation of techniques or the concrete contents of a life of the “highest,” the “divine,” and the “saintly man,” one can infer that, in the book of Zhuangzi, what corresponds with the metaphoric tenor of “the one who has attained the way” should be the metaphoric vehicles of “returning,” “nest,” and “chaos,” which suggest an inward return and reduction to nothingness, rather than the rapid actions of “shu,” “hu,” or the Great Peng that flies out for 90,000 li.