本文旨在透過《易傳》的宇宙論述，與《老子》從「道」至「萬物」開顯歷程、《莊子》氣化宇宙思想的鋪陳，探論此二學宇宙論的內涵，進一步反思其賴以建構之「語言」的義理定位。《易傳》的宇宙，是一個「一陰一陽之謂道」所繼善成性、開物成務的場域。老莊的宇宙，則是一個「天地與我並生，而萬物與我為一」，天地萬物間一體同質的氣化歷程。面對此一「大生廣生」的場域，作《易》者相信，文字、符號可以充分表現萬物生存的底蘊，數理的運算可以呈顯現象背後未知之天機；然而在老莊思想的義理中，語言與文字並非如《易傳》一般具有「實有論」的性格，得以如實描繪萬物運化之真相，而是一種企圖解消「假名」的拘執，藉以引渡到「離形去智，同於大通」，超越語言文字所能言詮之真常奧域。

This article aims to explore the cosmological connotations of Yi-Chuang and the Lao-Zhuang Thought through the cosmology narrative of Yi-chuang and the manifestation process from “Tao” to “All” in Lao Tzu and the elaboration of the Chihua cosmology in Chuang Tzu. The argumentation positions for constructing languages of both teachings are further reflexed. The cosmos in Yi-Chuang is a sphere of “Yin and Yang called Tao (Logos)”, succeeding good and forming human nature, understanding thoroughly the truth of all things on earth and handling affairs successfully accordingly. In the other hand, the cosmos in Lao-Chuang is the manifestation process of all in one, “Heaven, Earth, and I were produced together, and all things and I are one.” Facing the sphere of generativity and evolutions, the founders of Yi-ching believed that word and symbols could fully express the deep root of everything’s existence, and calculation of “Su” could penetrate the unknown mysteries. Yet in the argumentation of the Lao-Chuang Thought, languages and words do not have the realist character of Yi-chuang, being able to illustrate the evolution of all things, but are a mean trying to dissolve the stickiness of “fake nomen”, leading to the true mysterious sphere of “leaving material form, and bidding farewell to knowledge, becoming one with the Great Pervader.”