本文從中國古代宇宙論的發展向度，全面對比莊子與《太一生水》的宇宙觀。首先，肯定莊子的宇宙為一自然的宇宙，並且已然將自然、變化與有機三者之意義化入於以氣為實質內涵的天地之間。而《太一生水》以「太一」為道，和莊子「建之以常無有，主之以太一」的道論並無不同; 然所謂「太一生水」，以至於天地、神明、陰陽、四時、凔 (塞) 然 (熱)、溼燥、年歲等九序的萬物發生論則不再如同莊子 (特別是莊子外、雜篇) 以陰陽為萬物生成之主軸。 其間，最值得注意的是 (太一生水) 以水為含藏諸多潛能之場域，似乎是一種較為素樸的自然主義。因此，若吾人推測《太一生水》乃介於神話、常識與哲學之間的古代實有論，應大體符合先民的科學思考。而莊子以「氣」為其宇宙論的解釋型模，並由此不斷開發吾人理性之意含，以超然上昇於形上世界之中， 則已不是 (太一生水 ) 的斷簡殘編所可比擬。

　　　　　This article contrasts the development of ancient Chinese cosmology with Zhuang Zi's cosmological notion of “taiyi sheng shui”. Initially, I would like to affirm Zhuang Zi's cosmos as a natural cosmos. From here we can show how Zhuang Zi introduces “qi” as an agent of change between heaven and earth. Zhuang Zi's notion of “taiyi sheng shui” equates “taiyi” with the Dao. Zhuang Zi's notion of the “taiyi as the builder of the eternal Being and Nonbeing” is essentially the same as the Dao. “Taiyi sheng shui” as regards to the illumination of the spirit, the Yin Yang, the four seasons, the cold, the heat, wetness, dryness and the passing of the ages is a nine-fold theory on the evolution of creation akin to (especially in the outer chapters of the Zhuang Zi) the notion of Yin Yang as the axis of creation. Especially worth noting in the notion of “taiyi sheng shui” is that water conceals many grounds of potentiality. It could be said to be a kind of unadorned naturalism. This is why I consider the “taiyi sheng shui” as an ontology of ancient myth, epistemology and philosophy. This notion is sort of scientific speculation for the ancients. Although Zhuang Zi's notion of “qi” serves as an explanatory model for his cosmology, and a bridge to the metaphysical world, it would be incorrect to draw any parallels from the incompleteness of “taiyi sheng shui”.