本文進行嚴君平《老子指歸》一書的哲學體系建構及方法論探究，首先指出嚴君平《老子指歸》的理論重點在闡釋無為境界，而道概念的哲理義涵就是無為境界的理論根據，至於這個道概念的存在角色在指歸體系中是一先在預設，亦即是嚴君平直接繼承老子論道的本體論角色而繼續發揮老子道論的無為本體論的義涵的。就方法論探究而言，道概念的無為意境的成立可能必須探究，就嚴君平而言，則以道概念在存在上的無形義作為無為義的來源之一，另一為道概念的不可知義，然此二義皆非能證成無為義，而實際上人性現象才是無為本體義涵的真正觀念來源。以上就本體論研究言，就宇宙論研空言，嚴君平提出天地萬物是一個整體，人的存在依道而立，故人需合道而生；也處理了個人氣性生命的命運與無為道體的理論相容性問題；也接收了董仲舒的天人相感及陽德陰刑之學，但皆仍收攝於無為本體之中，並未造成體系扞格現象；至於鬼神概念的存在與作用問題，亦收攝於無為本體論的體系中，並未使體系容受一不可控管的宇宙存在者。本文就嚴君平道家哲學體系的建構探究無為道體的成立可能的方法論問題，認為道體就是無為是嚴君平哲學的絕對預設，所以它是一個標準的老子本體義涵的道論的繼承與發揚者，特別是著力於道體的無為意境的發揮上。

　　　　　This paper is on the methodology of Yian Jun-ping's philosophical system in Lao Zi Zhi Guei. First, it is pointed out that the theoretical focus of the book is to explain the state of “non-action,” while in the concept of Dao, the philosophical immanence is the theoretical basis of the state of “non-action.” As for the existential role of the concept of Dao, in the system of interpretation, it is a pre-existing assumption, which is the ontological role that Yian takes over directly from Lao Zi while promoting the ontology meaning of non-action in Lao Zi's Daoism. In terms of methodology, maybe it's necessary to investigate the formation of the sate of non-action in the concept of Dao. As for Yian, the “non-form” in the concept of Dao is one of the sources of non-action, and the other source is the “unknowable” in the concept of Dao. Yet neither non-form nor the unknowable can justify non-action, while practically human phenomena are the authentic conceptual source of the ontological meaning of non-action. All that has been said is the discussion about ontological study. In terms of cosmology, Yian points out that the universe is a whole, and the existence of man relies on Dao; therefore man can't live without Dao. Besides, he also says that the fate of one's physical life is a question of compatibility with the theory of nonaction. He also incorporates Dong Zhong-shu's theories about the interactions between heaven and man as well as between morality and penalty, without generating conflicts within the system of the ontology of non-action. As for the existence and function of the idea of demonology, it is also incorporated in the ontology of non-action while not forcing any uncontrollable beings into the system. In this paper, we study the methodological question about the justification of the non-action being in terms of Yian Jun-puing's Daoist philosophical system; it is believed that Dao as non-action is the absolute assumption of Yian's philosophical. Therefore, he is an ideal succession and promoter of Lao Zi's ontological Daoism.