本文旨在說明，《莊子》書中所談教化論述與不言之教案例，與「尊重差異價值」立場不相妨害，並符合自然、自化的思想。此外亦進一步思考「不言之教」具體實踐之原則與作用。文章試圖通過對「用心若鏡」的再詮釋，於比喻真人虛靜道境之基礎上，轉向聚焦於教化對象之反身作用。藉探討兩行、心齋，以及〈德充符〉佚文之補充，本文指出情感於人我互動有其重要性，並與「自我觀視」及「無為之行」相關。真人能於不傷物的情況下，使雙方信任得以敞開。而常心之所以有鏡像之效，在於真人之行能導引人關注情感，促使人為得情之所安，而與真人相互對照。如此則如實觀視自身、自主檢視，生發欲求轉化之動力。

This article seeks to explicate the discourse on education in the Zhuangzi 莊子 by reviewing several related cases presented in the text. Not only will this article show that this discourse is compatible with value pluralism, it will also demonstrate that these cases embody the idea of spontaneity and self-transformation. This analysis moreover sheds light on the principles and functions of “teaching without words.” Through a reinterpretation of the phrase yong xin ruo jing 用心若鏡 (using one’s mind like a mirror), this article elaborates upon the text’s advocacy of an open and tranquil state of mind, and focuses on how the analogy of a mirror can be adopted to indicate self-reflection in its pedagogical dimension. By exploring the definitions and implications of terms like liangxing 兩行 and xinzhai 心齋, while also supplementing the lost passages in the “Attribute of Virtue Complete” section of the text, this article highlights the significance of emotions in interpersonal interactions, which are related to self-survey and action in nonaction. A perfect man can gain trust from others without harming or denying them. A steadfast heart can serve as a mirror as it allows the perfect man to set himself as a reference and guide others to focus on their emotions so that they too can achieve a tranquil state of mind. With such guidance, one could then use the perfect man to contemplate oneself. A motivation to transform oneself is thus generated.