「太一生水」這個設題，來自郭店楚墓竹簡的整理。本文擬從周代與秦漢兩期文獻資料探究「太一」的詮釋義涵，抽絲剝繭辭彙運用的差異性，再比對《周易參同契》使用「太一」的情況，倒底它呈現出何種羅輯思考？它與歷史脈絡斷裂的因素何在？「太一」是純粹的宇宙論之原始？抑與長生久視的仙道觀有密切的聯繫？如果是仙道修煉的終極，它的過程又是如何圓成？如果是仙道修煉的起點，它的終極又何在？或是它是祭祀中的神祇？是圖騰的象徵？是類人精神慰藉的依託？是宗教性思考勝過哲學性的思辨？抑是生化醫學的形上邏輯？林林總總的問題有待深切的思辨。且以四大主題作為論辯的核心。 一、周代文獻中的「太一」 二、秦漢文獻裏詮釋「太一」的義涵 三、《周易參同契》與「太一生水」的關係 四、「太一生水」在修煉中的定位點

“the One bear Water” (Tai-I-Sheng-Shuei) comes from the book of bamboo in the Ch’u’s tomb at KuoDian. This article focuses on the meaning of “The One bear Water” from the documents of Chou dynasty, Qien and Han dynasty, emphasizing the differences and the affinities. Secondly, I deal with the use of “The One” and “Water” in the《Chou I Tshan Thung Chhi》. How is it related to history? Is “The One” the origin of cosmology or is it the related to the idea of mountain people? If it is the end of cultivating the spirit, what is the process? If it is the start of cultivating the spirit, what is the end? Or is it the God in worship or the symbol of totem? Is it the consolation of the human being? Is it religious thinking more than philosophic debate? Or is it the metaphysical logic of the Biomedical? I want to discuss these problems and as follows: 1.“The One” in the documents of Chou dynasty. 2.The meaning of “The One” in the documents of Qien and Han dynasty. 3.The relationship between “The One bear Water” and《Chou I Tshan Thung Chhi》. 4.”The One bear Water” in the cultivating of the spirit.