如果我們仔細瀏覽《莊子》一書原文的話我們會發現，其書好用「至X」或「至X无X」的語言形式來指稱超越所指對象（X）更高的境界或層次，也就是強調在當下的每個層次與經驗之上，有一個更高的境界向度存在，本文將此思維稱之為「至論」。而當代學界所常稱的「重玄學派」是指一批活躍於東晉後期到初唐時期以提倡「重玄思想」著稱的道教學者，而成玄英即是唐初知名的重玄學學者，他的《莊子疏》即是重玄學理論進入成熟期的代表著作之一。本文認為重玄的辨證否定思維與當時初萌的體用觀念，在成氏著《莊子疏》的過程中發生了交會。成氏以莊書中的「至論」語彙作為兩種思維的接榫平台，並發展出一種「不斷向上辯證」的體用模式。然而在成氏的穿針引線下，六朝道教文獻中漸露雛形的「體－用」觀，也巧妙的與「重玄」、「至論」牽合在一起，成為一套互相引證的觀念。

The writer of Zhuanzi preferred the form, ＂Zhi X＂or ＂Zhi X no X,＂ to represent anything that goes beyond its reference to a higher level. In other words, he emphasized that there was a higher world above the current levels and experiences. This thought was referred as Zhi Theory. The School of Chongxuan was scholars of Daoism who were devoted to promoting thought of Chongxuan from later Eastern Jin dynasty to Early Tang Dynasty. Hsuan-Ying Cheng was one of the distinguished scholars of Chongxuan. One of the masterpiece symbolizing the maturity of theory of Chongxuan was Cheng's Zhuang Zishu. The author considers the argumentative negative thought of Chongxuan and the emerging Substance and function in that era intertwined in Cheng's Zhuang Zishu. Cheng took the term Zhi Theory as the bridge of two thoughts and developed a Substance and Function model of upward dialectic. With Cheng's guidance, the concepts of Substance and Function was emerging in literatures of Daoism during Six Dynasties. Cheng also associated Chongxuan with Zhi Theory to corroborate each other.