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朱子在道体思想的论述中，提出了所谓“与道为体”思想。万物“与道为体”指道体之发见流行处，在此意义上“与道为体”可谓道体之“用”。但是，“与道为体”之“体”指形体，道之本然之体无形体，有形体之万物不能成为道体，万物只能成为道体通过此形体体现自已的一种场所。朱子为解决以上两种论点之冲突，不采取如“太极为体，阴阳五行为用”的说法，而采取“无体之体”与“与道为体”。这对待关系更胜于单纯的体用模式。这关系更具体体现于“道底骨子”思想。
In the discussion of Taoist thought, Zhu put forward the so-called “harmony with Taoism” thought. In this sense, “with the Tao as the body” can be described as the “use” of Taoism. However, the “body” of “body in relation with the body” means the invisible body of the natural body of the Tao. All things of the physical body can not become the Taoist body, and all things can only become a place where the Taoist body can express itself through this body. In order to solve the conflict between the above two arguments, Zhu Zizi adopted the notion of “body without body” and “with the body as the body” instead of saying “Taiji for body and yin and yang for five acts”. This treat relationship is more than simple mode of use. This relationship is more concretely reflected in the idea of “Taoism.”