儘管〈易傳〉究屬儒家或道家經典仍在當今爭論不休，然而易傳思想具有老莊及黃老思想的元素，已成學界不再爭議而達成共的見解。當代學者，如：錢穆、李鏡池、戴君仁、朱伯崑、陳鼓應、黃沛榮、嚴靈峰……等皆由老莊或易傳文本進行過文本的交叉對照，具指證歷歷的確認此事。《黃老帛書》被多 數學者推證為成立於戰國前期或中期之際。本文基於〈繫辭傳〉成於戰國之末，理當受盛行於該時期的黃老思潮所影響。黃老思想的核心課題為天道、修身、養生或治道，特別是在楚國所重視的《黃老帛書》強調刑名法術之治，雙向地聯繫了天道或治道的內在緊密關係。筆者針對學者們較少著墨的〈繫辭傳〉或《黃老帛書》之思想交涉關係，進行兩者間論及治道論的對比考察。本文發現二者間雖然有不同的表述方式，卻有共同的時代課題及歷史使命，關心客的民生疾苦，重視社會、第治、經濟的改革與發展。二者的治道皆立基於天道這一最高指導原理，推天道以明人事。兩者皆重視陰陽交感的對比與和諧之「大中至正」，才是天道或人道可相貫通的可久、可大之恆常性原理及法則。然而，〈繫辭傳〉雖不乏有《黃者帛書》實治道所提出的執六柄或審三名的治術，卻不如《黃老帛書》的完整性及具體而微弱可操作性。換言之，〈繫辭傳〉在治治意識上較為弱些，但是，德治意識則較為強些。

Even though it’s still controversial whether I Zhuan belongs to either the Confucian or the Taoist canon, it’s is an consensus of the academic world that the philosophy in I Zhuan is informed by the doctrines of both Lao-Zhuang and Huang-Lao. And contemporary scholars, including Chien Mu, Li Ching-chi’ih, Tai Chün-Jen, Chu Po-k’un, Chen gu-Ying, Huang Pei-Jung, Yen Lin-Feng, etc., confirmed this fact through their cross-analyses. As most scholars inferred, A Silk Book of Huang Lao was written in the early or middle phase of the Warring States Period. In this paper, it’s presumed that “Xi Ci Zhuan” was written by the end of the Warring States Period and certainly influenced by the doctrine of Huang-Lao, which was Popular during that period of time. The issues central to the doctrine of Huang-Lao are the way of heaven, self-cultivation, the nourishment of life or the way of governance, especially the “governance by legalism” from A Silk Book of Huang Lao, which was preferred in the State of Chu and achieved the two-way close connection between the way of heaven and the way of governance. Focusing on the philosophical relation between the less discussed “Xi Ci Zhuan” and A Silk book of Huang Lao, the writer is making a comparative examination of the ways of heaven and the ways of governance from these two texts. It is found that these two texts, though different in their expressions, share the same issues of the time and carry identical historical missions, while paying great attention to people’s suffering as well as the reform and development of the society, politics and economy. The ways of governance in both of the texts are founded on the supreme principle, the way of heaven, to illuminate the affairs of people. It’s agreed in both of the texts that “Da Shong Zhi Zheng” is the permanent, extendable and constant rule or principle of the way of heaven or the way of people. While containing some techniques from A Silk Book of Huang Lao to fulfill the way of governance, “Xi Ci Zhuan” is not as targeted and easy to manipulate as A Silk Book of Huang Lao. In other words, “Xi Ci Zhuan” not so strong in the consciousness about the rule of governance as in the consciousness about the rule of morality.