As an adherent of the former Ming Dynasty, Fu Shan (1607-1684) was determined not to be an official for the Qing monarchy. Seeing himself as a follower of Zhuang Zi, he settled his life in the harmony of all things and aspired after Zhuang Zi's ”enjoyment in the untroubled ease.” While Guo combined Confucianism and Taoism in his commentary of Zhuang Zi, Fu Shan adopted the quintessence of Confucianism, Taoism and Buddhism in his reviews about Guo's commentaries, especially with ”Enjoyment in Untroubled Ease,” Zhuang Zi. He thought Guo's commentaries somehow were confined to an individual's particular rather than general talents. He pointed out that the purport of ”untroubled ease” was to transcend the limitations of an individual's life, abandoning the narrow and the low for the sublime and the elevated. Accordingly, Fu Shan criticized Guo Xiang for his limitation and shallowness that was contradictory to Zhuang Zi's cosmic spirit of the harmony of all things. However, he approved of Guo Xiang's efforts in eliminating the contradictions between the self and the world as well as transcending the secular. In the meantime, Fu Shan, with an intellect's sense of responsibility about the inheritance and continuance of history and culture, believed that the ”untroubled ease” was not aggressive abstention from the atrocities and worries of the world but Zhuang Zi's paradox of spiritual rather than physical hermitage. His idea was to adopt Zhuang Zi's ”enjoyment of untroubled ease” without leaving behind his insistence on the right and wrong in worldly affairs. This is how he accommodated to the spiritual need of his time and re-adjusted the new spirit of Zhuang Zi's untroubled ease that synthesized and digested Confucianism, Taoism and Buddhism.