本論文共分六節，一、前言，二、易道思想的含義，三、〈列子．天瑞〉與〈易緯．乾鑿度〉的關係，四、〈天瑞〉的易道思想，五、〈天瑞〉易道思想的特色，六、結論。本文乃續〈論列子之「虛」〉之作，在前言裡已表明列子非偽書，基本上認為〈列子〉乃出自先秦，至少〈天瑞〉便是如此，所以只要善加揀擇，還是可以作為研究列子易道思想的依據。根據本文的研究，以為易道思想本不限於〈周易〉才有，〈列子．天瑞〉也有，而且亦有它的特色。同時在論述〈天瑞〉篇時，也一並討論它與〈易緯．乾鑿度〉的關係。本文舉出新證與解說，認為〈列子．天瑞〉篇並不是抄〈易緯．乾鑿度〉，反而是〈乾鑿度〉的作者抄〈天瑞〉以廣〈易〉說，同時提出新見，以為〈列子〉的〈天瑞〉是〈天端〉的誤寫。針對易道思想，作者分析〈易傳〉、〈老子〉與〈列子〉的主張，發現其中的論點有同有異，今且置〈易傳〉在宋儒有不同的解說不論，如果把〈易傳〉當作是歸屬先秦儒家借筮明理之作，其主陰陽合德，剛柔並濟，但側重生生、健動、積習，此與〈老子〉不言筮、卦、爻，但假象言理之作不同，彼實有取於〈易〉損、復之義，強調歸根、復命、致虛守靜。作者可以肯定地說，〈列子．天瑞〉的易道思想顯然是踵〈老子〉之後，而又企圖超越〈老子〉。

　　　　　The paper is divided into six sections. 1. Introduction, 2. The contents of the yidao thinking, 3. The relationship between the tianrui chapter and qianwei-chenzaodu, 4. The thinking of the tianrui chapter, 5. The distinctiveness of the yidao thinking in the tianrui chapter, 6. Conclusion. This paper builds on the essay "Emptiness in the Liezi" by the same author. There the author already argued that Liezi was written in Pre-Qin times. Thus we can use the tianrui chapter to discuss the thinking of Liezi. In this paper it is argued that then yidao thinking does not only exist in the Zhouyi, but also in the tianrui chapter of the Liezi. As far as the relationship between the tianrui chapter and the qianwei-chenzaodu is concerned, the paper advances new arguments that support the view that the qianwei-chenzaodu copied from the tianrui, not the other way around. At the same time it argues that tianrui should be read as tianduan. When tracing the yidao thinking through the Yizhuan, the Laozi and the Liezi the author finds differences and similarities. In the Yizhuan Confucianists use the hexagrams of the Yijing to express the notion of the mutuality of yin/yang and gang/rou. Although the Laozi does not refer to the hexagrams, the notions of "returning to the roots" and "being empty and quiet", as expressed in the sun and the fu hexagram in the Yijing, are being adopted by the Laozi. Liezi builds on these notions in the Laozi and further develops them.