本文討論王弼《易》學中的玄學思想。作者在王氏《周易略例》與《周易註》中，歸納出王氏《易》學的重要觀念，有卦以存時、爻以示變、彖以明體象以盡意四項。這是我們了解王氏《易》學的關鍵。其中涉及卦、爻的兩項，有王氏據傳解經發展出來的洞見；而涉及彖、象的兩項，則有他援《老》入《易》發展出來的卓識。後者已具玄思的成份。 　　作者又在王弼的《周易註》中，分析出四項重要的論式，即：無陽而以之成，無陰而陰以之生，無應而應以之大，無知而知以之明。這是王氏用以指點玄理的獨特方式。從這裡可以看出王氏玄學的主導思想，那就是明「無」必因於「有」，全「有」必返於「無」。作者認為王氏的這種玄思蘊涵著一種道家形態的工夫論與本體論。我們可以從會通儒、道思想與開拓《易》學領域兩個角度來評估王氏這種玄思的意義。

　　　　　This essay discusses the metaphysical thinking in Wang Pi’s 王弼（226-249） interpretation of the Book of Changes . The author of this article sums up four basic concepts as shown in Wang’s Chou-i lueh-li 周易略例 and Chou-i chu 周易註 : to conceive time by means of kua 卦 , to demonstrate changes by means of yao 爻 , to understand the substance of things by means of t’uan 彖 , and to grasp their import by means of hsiang 象 . The first two concepts are developed from his understanding of the I chuan 易傳 , while the latter two are conceived from a borrowing of the ideas in the Lao-tzu 老子 . The author then draws out from Wang Pi’s Chou-i chu four significant arguments : non-yang 無陽 through which yang is achieved , non-yin 無陰 through which yin is born , non-response 無應 through which response is growing , and non-knowledge 無知 through which knowledge is illustrated . This is the unique way Wang unfolds the metaphysical truth in the I Ching . From here we can see the guiding principles in Wang’s reading of the I Ching , which are that the illumination of the non-being 無 is based on the being 有 , and that the preservation of the being must return to non-being . The author believes that underlying Wang’s metaphysics is a Taoist type of theory of practice and ontology . We may then evaluate Wang’s metaphysis from two angles : his combining Confucianism with Taoism , and his attempt to open up new perspectives in the study of the I Ching .