本文首先提發出《太玄》中贊測之辭的史實根據，為揚雄反丁、傅、董賢而不反王莽的政治立場提供佐證；然後把《太玄》與《周易》比較，分析《太玄》中斷占方法、玄首命名和贊辭構擬的一般規律。論文著重討論了《太玄》中反映的宇宙論，指出臺分為宇宙構成論和宇宙發生論兩部分。揚雄力圖使《太玄》成為囊括天道、地道、人道的宇宙間架，構成一個包羅萬象的世界圖式，來摹擬宇宙的構成，並反映宇宙的條理與秩序。最後，論文利用最近的出土材料，分析《太玄》中的宇宙發生論。認為揚雄所謂的「玄」乃文認為揚雄用「玄」較好地完成了宇宙發生論與宇宙構成論的統一。

　　　　　In the present paper, the author examines the zan (apprisale) and ce (fathomings) of Yang Xiong's Tai xuan, finding evidence that Yang opposed Ding, Fu and Dong Xian, and supported Wang Mang. Next, through comparison with the I-ching, the author analyzes the divination methods and general rules for naming shou (head texts) and structuring zan (appraisal texts) in the Tai xuan. An exploration of the cosmology of the Tai xuan shows that it can be divided into the theory of cosmic construction and the theory of cosmic creation. Yang Xiong attempted to make the Tai xuan into a cosmic pattern that included the Dao of heaven, earth and man, simulating the construction of the cosmos, and representing the universal order. In closing, the author uses recently discovered materials to analyze the cosmic creation theory in the Tai xuan, interpreting Yang Xiong's concept of xuan as a kind of order or law. Under this interpretation, xuam is the force behind the creation of all things in the universe, and the order that governs its construction. The author concludes that Yang Xiong's use of the xuan concept enabled him to more effectively synthesize the theory of cosmic construction with the theory of cosmic creation.