本文對於船山早年作品《周易外傳》作一詮釋，而船山學又以「乾坤並建」的思惟做為架構，其中對於〈乾卦〉，無論是《易經》中的〈乾卦〉或是《易傳》中的〈乾卦〉文字有一些聯想，有一些詮釋，從其中對於〈乾卦〉的詮釋，能一葉知秋，可以大致了解船山面對《易經》的態度與詮釋方向。從中可以略知船山對於氣化世間的重視，這是明末清初以來的重氣思潮。而對於氣化的重視，則顯示出人倫世間的重要，故人的實踐努力也重要，因為人所稟受於天者已成定局了，可以改變的是後天的人道上的努力，看出船山重視人文化成的意圖；而於人成中，人能弘道，非道弘人1，物也不能弘道，而人為天地立心，也可以與天地參，其中要以德性來弘道。依此，吾人此文中，以重氣，重成人，重德行三者，做為本文的核心概念，以見船山於〈乾卦〉中所詮釋出的此三方面之重點。

This paper interprets Zhouyi Waizhuan, the early work of Chuan-shan. Theory of Chuan-shan is based on the thought of heaven and earth. The thoughts and interpretation are developed on “Qian Gua” in The Book of Changes or Yizhuan, which suggests the attitude and interpretation of Chuan-shan regarding The Book of Changes. His view of Qian Gua shows his value on mental world, and it is the spiritual trend since the end of Ming Dynasty and early Ching Dynasty. Value of mental state demonstrates the importance of human relations. Therefore, human beings’ practice and effort are also critical since what they are inborn is fixed and they can work on acquired human relations. It shows the intention of Chuan-shan to emphasize human efforts. Human beings can expand doctrine and doctrine does not magnify people. Objects cannot expand doctrine. Human beings should glorify doctrine by virtue upon the harmony of heaven and earth. Thus, in this paper, spirit, human efforts and virtue are treated as the core concepts in order to suggest the key points in Qian Gua interpreted by Chuan-shan.