王夫之（船山）遍注群經，整理百家之言，扶揚儒家的正學而排斥異端，對於儒、釋、道三教的分判極為嚴明，但獨於莊子之學卻別具慧眼。船山從莊子的學術師承，高蹈不實的學風，潔身隱退的品行，及其「渾天」思想的旨趣，進而判定莊子是屬於儒門的狂簡之列，而為子張氏之儒的流裔。 船山又針對莊子偏於虛無的缺陷，以儒家的實有之說導引入正途。船山的援莊入儒，其實具有濃厚的「判教」意義，而船山所依據的「體用」思想模式，又與同時代的方以智、釋智旭等的「三教合一」的思想，有著某種鮮明的類似性，這是值得注意的現象。

Wang Fu-chih (Chuan-shan) gives definitions to Jings, collects, compiles and arranges every theory and doctrine; he further elevates orthodox Confucian and rejects heresies. His austerely identifies Confucianism Buddhism and Taoism, especially perceives Chuang Tzu’s philosophy. His learning origins, ideal disciplines, the conduct of keeping his integrity intact, living in hermitry, and his intent of “Hun Tien”, all make Wang Fu-chih classifies Chuang Tzu, Confucian Tzu Chang’s collateral, into Confucian rank of unrestraint and simpleness. Chuan-shan, focusing on Chuang Tzu’s defect of far from reality, adopts Confucian theory of practices to guide it up to rightness. Guiding Chuang Tzu to Confucius teaching exactly attributes intensive meaning of “Pan Chiao”. Besides, there is a certain obvious similarity between the thought mode of “Ti Yung” applied by Chuan-shan and the conception of “three theories are as one” developed by his contemporaries Fang Yi-chih and Shih Chih-hsu, which is the phenomenon deserved advertent attention.