莊子與荀子的心論，蘊含極具辯證張力的思想旨趣，特別反映在雙方描述心養途徑與境界轉化的脈絡。本文將以「虛」、「一」、「靜」三個關鍵語詞，解碼莊、荀心養與體道論述的異同關係，並建構具有對應關係的比較模型，以期開啟雙方心論的對話可能與多元思考面向。首節，闡明「虛」作為莊、荀論心的重要術語，在雙方心論中扮演的功能意義與定位，並對比指出：莊子的「虛心」概念，彰顯虛待主體來回往復的思想創造運動，是實現具身感知與自由批判的必要條件；荀子的「虛心」概念，體現深化擴充、廣容開放的認知整合效果，此是心知無蔽與求道的前提。次節，具體分析「一與壹」這組參照莊、荀心論的關鍵概念，分別揭示：莊子展現一多相即的弔詭辯證哲思，創造出活絡通達、兩行變化的新主體觀；荀子注重專壹不貳的行動意向，豁顯思慮精微、志意融貫的「神明」睿識。最後，從「水喻」運用詮釋取徑，闡述莊、荀論心之動靜的問題化過程，對照呈現：莊子「止水」隱喻具有持續合成與無限開顯的雙重功能，實與「常心」不住動靜一端、氣化交換流行的原理相通；荀子則著重抉發水之平準、遍潤、漸靡意象，與「清明」盡察決疑、兼陳萬物、積微速成的心養論述合拍

The mind theories of Zhuang-Zi and Xun-Zi are strongly investigative in nature and this is especially reflected in their systems of cultivation of the mind and personal transformation. In this paper I use ＂emptiness,＂ ＂one,＂ and ＂stillness＂ to uncover the similarities and differences of Zhuang-Zi and Xun-Zi’s treatises on mind cultivation and Dao practice. In doing so, I construct a comparative model for the two as well as open a dialogue between them that leads to different interpretations. In the first section I point out how ＂emptiness＂ is important in Zhuang-Zi and Xun- Zi's mind theories. Zhuang-Zi uses the concept of ＂empty mind＂ to convey the idea of returning to the natural state and further to describe a way to perceive with senses and offer a critique of freedom. On the other hand, Xun-Zi's ＂empty mind＂ expresses the idea of opening one's mind and expanding its depth of understanding. Xun-Zi believes this is the precondition for an ＂unhindered mind＂ and a quest for the Dao. In the next section I specifically analyzes ＂one and one,＂ the key concepts of Zhuang-Zi and Xun-Zi's theories of the mind. Zhuang-Zi describes the paradox of one and many and offers a view of two-path change. Xun-Zi emphasizes on a concentrated purpose for act, a clear mind, and an integrative omniscience. In the final section I discuss the concepts of ＂motion and stillness＂ in Zhuang-Zi and Xun-Zi's psychological systems with their metaphorical uses of water in their mind theories. Zhuang-Zi's ＂still water＂ metaphor portrays its double function of constant combination and unlimited separation. It has the same principle with the concept of the mind unattached to activity or inactivity and with the exchange and flow of qi. On the other hand, Xun- Zi illustrates the clarity, the impartiality, and the all-encompassing and penetrating nature of water. It is to describe the goal of his practice: to train oneself to deal with all possible circumstances and adapt to the rapidly changing nature of the world