郭象注《莊》的方法，當代學者多以為是「寄言出意」，然而，細讀《莊子注》即可發現這樣的說法其實是有問題的。郭象說：「夫莊子推平於天下，故每寄言以出意。」可見「寄言出意」是指莊子表意的方式；郭象說：「宜要其會歸而遺其所寄」、「宜忘言以尋其所況」、「宜忘其所寄以尋述作之大意」，可見「得意忘言」才是郭象注《莊》的方法。郭象認為，《莊子》中對於孔子及堯的批評，都是莊子的寄言，讀者宜遺忘表面的「言」，才能得到其背後的「意」。於是，在郭象看來，孔子已體現無為之道，雖受天刑，內心並不會有受天刑的痛苦，此即「天刑義」；堯已體現無為之道，故其治天下乃以「不治治之」而非「治之而治」，此即「迹冥論」。郭象運用「得意忘言」的方法進行「儒道會通」。在中國莊子學史上，宋代蘇軾認為：莊子陽擠孔子，實為陰助孔子；王安石以「善其為書之心，非其為書之說」的方法讀《莊子》，得到「莊子用其心亦二聖人之徒」的結論；楊時認為：莊子乃禪家呵佛罵祖之類，論其要則與儒家不異。從明代到清代，「援莊入儒」的學者多繼承宋代學者此類詮釋方式。郭象將《莊子》對儒家的批評視為寄言，必須遺忘「言」才能得到莊子讚揚儒家的「意」，故莊子表面批判孔子，實則讚歎孔子，如此一來就將莊子引入儒門，此一詮釋方法對於後代「援莊入儒」的發展，有深遠的影響。

The scholars of the present age thought it was ”Taking advantage of expresses own thought by the text narrative narration”have set the method of Guo Xiang had explained ”Zhuang zi”. However, perused the document of” Commentary on the Zhuang zi” can be found that such an argument was very questionable. Guo Xiang said: ”when Zhuang zi wanted promotion and implementation, taking advantage of expresses own thought by the text narrative narration are sent every time out. ”It can be seen that ” Taking advantage of expresses own thought by the text narrative narration ” refers to the Zhuangzi's way of expressing meaning; Guo Xiang said: ” Get a better gasp of articles , writing by analogy , and make an associative connectionthe metaphor of authors writing in text. ”and ”It is better to forget writing by analogy, with myself own experience of the situation. ”and ” Better to forgotten article of sustenance, find the authors ' real truth in the article. ” Sufficient proof that ”To attain the meaning and to forget the word” was Guo Xiang's idea to explained ”Zhuang zi”.The view of Guo Xiang that had criticized Confucius and Yao's articles in”Zhuang zi”,all the comments have Zhuang zi suggested that readers should be forgotten , ”word” to get behind the ”meaning”. So that, Confucius had been recognized the way of Non-action . Although he suffered from the hardships of life, and there will be no frustration painful inside, this was the ”revelation of the tribulations of life”; Yao had been recognized the way of Non-action. So he governance environment at that time was to ”Non-action for governance” rather than ”to regulate the mode of governance”, that is, ”Ji ming lun”. Guo Xiang had taken a way, ”to attain the meaning and toforget the word”understanding of ”Interaction between Confucianism and Taoism”. During research abou Zhuang zi's history of China, Su shi in the Song dynasty had read: Zhuang Zi's criticizing Confucius, the fact is that helping Confucius secret in private; Wang an shi thought reading of ”Zhuangzi”Should be taken ”favorite State of mind reading, do not find themselves in the same position of thought” ”Favorite State of mind reading, do not find themselves in the same position of thought”access ed to the ”Zhuang zi and Confucius, Yao were the same type of people” conclusions; Yang shi thought Zhuang zi not belong to Buddhism, In fact he was categorized in Confucianism strict analysis.From the Ming dynasty to the Qing dynasty, ”Guiding Zhuang Tzu to Confucianism” most scholars accept the Song dynasty scholar of such interpretations. Guo Xiang criticism of Confucianism had been considered statements sent in the ”Zhuang zi”, must be forgotten ”word” can only be commended the Confucianism of Zhuang Zi ”meaning”.Therefore, the surface of Zhuang Zi's criticizing Confucius, actually praised Confucius. This conclusion fully Zhuangzi introduced Confucianism, This construction for the development of future generations, ”Guiding Zhuang Tzu to Confucianism” concept very far-reaching impact.