不同於柏拉圖、華嚴宗和朱熹將一多關係視作現象界的萬物對理或共相的分有，莊子的「天均者，天倪也」則從整體與內容的不同面向，展示「通天下一氣」的「一」與此一氣流轉而成的萬物之間的圓融無礙。它重視的是對同一實體所做的不同角度的現象描述，而不是共相的分有或貫徹。具體言之，「天均」作為一，指天化生萬物的總過程，也指在此過程中無序可分的渾沌狀態；「天倪」作為多，則指大化中萬物的自然差別。二者乃是辯證統一的、一體兩面的。這種一多相融關係要求人們看到「道」的一與多、恆常與變化的雙重性，避免人心固執而帶來的人為分別。但是，反對固執或人為分別，並不是取消主體性，相反，莊子要求通過「坐忘」、「吾喪我」，發揮主體性，以達到合道的境界。

Different from Plato, Huayan Buddhism and Zhu Xi who saw the relation of one and many as the partaking of forms by concrete things, “Heavenly Wheel is identical with Natural Distinction” in the Zhuangzi displays the unity of the One and the Many from the perspective of the whole and its content. The One refers to the flux of qi running through the universe; the Many refers to the myriad things produced in this flux of qi. Hence, the one-many relation in the Zhuangzi focuses on the description of the same entity from different perspectives, not the partaking of forms by concrete things. In detail, Heavenly Wheel refers to the whole and uninterrupted process of the flux of qi; while Natural Distinction refers to the actual stages of this process, or the individual things appearing in the process. Moreover, Natural Distinction does not contradict with Zhuangzi’s proposition to wipe out the distinction between this and that, right and wrong, for what Zhuangzi rejects is artificial distinction, not natural distinction. This artificial distinction is called “the death of mind” in the Zhuangzi. Through rejecting the death of mind, Zhuangzi achieves the unity with Heaven or Dao through “sitting-in-forgetfulness” or “I lose my ego”, a return to the Chaos at a higher level.