本文以學術史的眼光，將戴璉璋先生之王弼《易》學研究納入湯用彤先生、牟宗三先生的研究脈絡下，並強調出戴璉璋先生對牟宗三先生之謂「魏晉玄學回歸於先秦道家」定調的承繼。戴先生在此承繼中，系統性地以其所謂的「一原則」：「明『無』必因於『有』，全『有』必返於『無』」這樣的道家玄理，撐架出王弼之《易》學體系，在將王弼定義為一道家人物的同時，也落實其哲學體系的建構。戴先生建構出一套相對完整且系統化的王弼《易》學體系，此乃戴先生王弼研究之價值與貢獻，但這套體系亦非全然完滿。筆者藉由對「時」概念的討論，對中西方之「時間」概念進行分殊與反省，因戴璉璋先生在論述王弼《易》學體系時未明確定義論述中「時間」一詞的具體內涵，即便論者可藉由戴先生的相關論述進行梳理，為戴先生此說進行解釋，但最根本且明確的方法，應是討論王弼《易》學時，直接捨棄「時間」一詞的使用，改以「時機」、「時遇」來論之，人的行事就要是在各個時機、時遇中，思考出相關的回應之道，以此趨吉避凶。筆者以為，此種改換不僅可以避免名詞使用上中西方定義的混淆，也可藉此將中國古代思維中「時」一詞混成「時間」、「空間」、「人事」的特色更加地顯露出來。

From the perspective of academic history, we examine Mr. Tai Lian-chang's reflections on Wang Bi's learning of Yijing and contextualize it through the research of Mr. Tang Yongtong and Prof. Mou Tsung-san. Significantly, we discern that Mr. Tai's treatise conforms with Prof. Mou's conclusion that ＂Metaphysics in Wei-Jin Dynasties should be retroactively linked to pre-Qin Daoism.＂ That is, Mr. Tai has systematically constructed a framework of understanding Wang Bi's learning of Yijing with his theory of ＂one principle＂, namely, ＂to realize that 'non-existence' must be the cause of 'existence' and that all 'existence' must return to 'non-existence.'＂ Additionally, by taking Wang Bi as a Taoist figure, Tai also constructed his philosophical system. The importance and contribution of Mr. Tai was that he constructed a relatively complete system of Wang Bi's learning of Yijing. However, this system is imperfect. In discussing the concept of ＂time (shi)＂, we differentiate and revisit the concept of ＂time＂ in China and in the West. Mr. Tai's explanation of Wang Bi's learning of Yijing fails to carefully explicate the meaning of the word ＂time.＂ Although one can defend Mr. Tai's appraisal by rearranging key components of relevant discussions, the most fundamental and explicit approach is to drop the term ＂time＂ when investigating Wang Bi's learning of Yijing, and replace it with ＂opportunity＂ and ＂encounter＂ in the subsequent analyses and illustrations. It is assumed that people consider each respective opportunity and encounter to avoid misfortune. From this interpretation, we can both avoid confusion arising from the definition and use of nouns in China and in the West, but also stress that the Chinese tradition often conflates the characteristics of ＂time＂, ＂space＂ and ＂personnel＂ in the context of the word ＂time.＂