莊子在〈養生主〉裡清楚地勾勒了一個養生的思維架構，此一架構即是將養生所著重的層次置於形上的「養神」，他在文中拈出吾人生命最大之傷害，在於「知」（分別識）的主觀意識造作所產生之成心，導致吾人在無窮無盡的對偶價值裡彼此傾軋爭勝，造成精神上的耗損，如是吾人有形的身軀亦將隨之苶然疲役，最終造成形神俱傷之結果。因此，莊子透過「無」之概念的淬鍊，來擺落吾人陷落於執「知」之危殆。其實，莊子養生最高境界之樣態，則是以緣「督」之展現為極致，寓言中雖藉由寓言之形體不全人物，作為其理想樣態之具體描繪，然其卻能將知（分別識）的價值判準給泯除，展現緣「督」之樣貌，不以外形的缺陷而自以為非，依舊順性地完成其在人間世所應盡的本分。吾人若能如此對待自身之存在意義，便能在形體上展現出莊子所謂「保身、全生、養親、盡年」之養生效益，達到止於至善的養生之境。

In “Young Shun Jui”, a thought of how to keep good health is clearly framed. We do not keep good health and what’s more we hurt our life seriously, if we focus on being and knowing. It is the habit that we subjectively differentiate one from another forms “Knowing” (i.e., discriminating “Knowing”), which causes our mind to be tortured in busily discriminating relative truth or value. The endless “Knowing” not only tortures our mind but also fatigues our body. Hence, Chuang Tzu brings out the idea-“None” (i.e., to abandon all the attachment “None”). Several disabled characters mentioned by Chuang tzu in the fables in “Young Shun Jui” don’t have commanding appearances, because they abandon their “Knowing.” They do not discriminate and not feel ashamed of their disabled appearances. They live according to their own nature instincts by shouldering their own responsibility in the world. They completely present those who have innately peaceful mind, perfect ability, morality, and wisdom, but not show themselves intentionally. In Chuang tzu’s view, they excel at keeping good health.