自春秋戰國以後，經學與律學不斷地發展，成為中國政治的兩大血脈，這兩大血脈並不是完全平行的兩條血脈，兩者在歷史的洪流裏不斷地相互激盪形成「經律交涉」的視域。然而，經學在中國學術史上波瀾壯闊的發展，蔚為中國思想的巨流，學界的焦點自然也較集中在經學的相關議題上，律學研究便顯得較為沈寂冷清，更遑論從律學的角度審視「經律交涉」的議題。如果我們能認真鈎稽經學與律學交涉的情況，將可以進一步清楚地瞭解經學與律學在歷史的縱深發展脈絡裏所呈現的圖景，有助於宏觀而立體地建構中國學術思想流變衍嬗的完整面貌。唐代是律學發展史上的一個高峰時期，《唐律疏議》被學界盛譽為中華法系的一大傑作，帶有濃厚的經學色彩，將「經義」與「律典」緊密綰合，深刻的反映出經學對律學流變發展的影響，是探討「經律交涉」時必須重視的研究對象。因此，本文試圖以《唐律疏議》做為切入點，審視「經律交涉」的學術議題，分析儒家經典的義理底蘊如何與律典的條文注疏相互融攝。

Classics and jurisprudence have developed continuously since the Pre-Qin period and become two main streams of Chinese political field. The vision of ”coordination of classics and jurisprudence” is an important issue of the academic community. If we evaluate the ”coordination of classics and jurisprudence” from the perspective of ancient code, we can trace the historical development of classics and jurisprudence and establish a complete content of Chinese academic history. ”Tang Ley Su Yi” which has been characterized as ”the merging classics in jurisprudence”, is worthy of our thorough research. Therefore, in this paper, I'll evaluate ”the coordination of classics and jurisprudence” from the perspective of ”Tang Ley Su Yi” and focus on the relation of ”heaven” and ”punishment” in ”Tang Ley Su Yi”.