本文依據原典論證王弼對老學進行了創造性詮釋，即將老子宇宙生成論及本原論問題，轉向本體論進路。 老子哲學天道與人事雙關，形上與形下為不可分割的整體。老學立體致用，王弼依循老子體用並重的思路。不過，老子體用關係隱而未顯，王弼解《老》時則予以顯題化，並提出「以無為本」及「以無為用」的體用觀。當代學者多著力於闡述王弼「以無為本」之本體論建構，較忽略王弼在循本顯用的雙向論述中，其一再強調「以無為用」的作用。 筆者以為王弼的體用觀乃是以老學為體，以黃老為用。在黃老為用的課題上突出表現在兩方面：一是王弼在〈老子指略〉中，承繼了司馬談〈論六家要旨〉「殊途同歸」以及對各家取長去短的精神。這呈現出從司馬談〈論六家要旨〉到王弼〈老子指略〉，其間形成了漢魏黃老思想發展的一條主線；其二是在「道化無為之事」的原則下，王弼在《周易注》中提出「同理異職」的治國原則，並且表現為「各定其分」、「任賢使能」、「處不失位」，及「二主必危」等契合黃老治國原則的政治思想。

This paper uses primary sources to show that Wang Bi 王弼 engaged in a creative interpretation of the Laozi 老子 school of thought by shifting the focus from cosmology and cosmogony to ontology. In Laozi’s philosophy, the Way of Heaven and human affairs are linked together, with the metaphysical and the physical being inextricably tied together in a unified whole. Essence is the basis of function in the Laozi school, and Wang Bi basically follows Laozi’s position that essence and function are equally important. However, the relation between essence and function in Laozi’s thought not being explicit, Wang Bi attempted to make the relationship more obvious by introducing the notions of “emptiness as base” (以無為本 yi wu wei ben) and “emptiness as function” (以無為用yi wu wei yong). Modem scholars have for the most part focused on Wang Bi's ontological formulation of “emptiness as base” while overlooking his repeated insistence on “emptiness as function" in his discourse on the interconnectedness of base and function. The author argues that in Wang Bi’s formulation of the essence/function dichotomy the Laozi school acts as essence while the Huang-Lao 黃老 school serves as function. That the Huang-Lao school serves as function shows itself distinctively in two ways. First, in the Laozizhilue 老子指略, Wang Bi adopts the approach Sima Tan 司馬談 took in his Lunliujiayaozhi 論六家要旨 of “different approaches ending up in the same place” 異途同歸 and of drawing on the strengths of various schools while discarding their shortcomings. This connection puts these works in the mainstream of the development of the Huang-Lao school from the Han to the Wei dynasties. Secondly, in his Zhouyizhu 周易注, Wang Bi gives his principle of governance as “one principle, different duties” and offers several elaborations on that theme that closely resemble the political philosophy of the Huang-Lao school of thought.