王弼以其天縱之才，可謂魏晉玄學之冠，其所著之《老子注》與《周易注》，向為世人所推崇。然而，本文發現兩注之間，似乎產生了某些詮釋上的困難，若以玄學的角度來說，這個困難來自於對《周易注》的合理詮釋，是否可以與《老子注》的意涵互通，歴來學者對其多有質疑。本文認為，兩注同出於王弼，在意義上當有其一致性，但《周易》畢竟為儒經，在體例上不同於道家的《老子》，兩注自然也有所不同，故王弼遵循傳統上「以傳解經」的方法，曲折地詮釋了《周易注》的玄學要旨。本文的結論是王弼在《周易注》中，建立〈周易略例〉的詮釋原則，透過〈彖辭〉、〈象辭〉等的討論，將卦、爻間的豐富變化，逐漸地從具體事物「殊別之理」，上升收攝於抽象的「普遍之理」，王弼於此處得使其與《老子注》的「無」相銜接，以完成其窮究天人之際的完整理論思維。

Wang Bi can be labeled as the most talented scholar in the field of Wei Jin metaphysics because of his two well-known works—Lao Zi Zhu and Zhou I Zhu. As the researcher has found, there is a contradiction in interpreting the annotations of both Lao Zi Zhu and Zhou I Zhu. Thus, from the metaphysical point of view, many scholars suspect whether the annotation of Zhou I Zhu can be used to logically interpret Lao Zi Zhu. However, the researcher believes that both Lao Zi Zhu and Zhou I Zhu are, in fact, fundamentally consistent in significance. Zhou I Zhu is a work based on Confucian thought, whose style is different from that of Lao Zi Zhu. Therefore, Wang Bi indirectly interprets the metaphysical essence of Lao Zi Zhu by the way of Yi Chuan Jiu Jing. Therefore, by building up a principle of annotation called “Zhou I Ive Li” in Zhou I Zhu, and through his discussions on “Tuan Ci” and “Xiang Ci,” Wang Bi has elevated the rich variations of Gua and Yao from concrete “individual logic” to abstract “universal logic.” In addition, he has also connected the “Wu” of Lao Zi Zhu with this viewpoint to accomplish his complete theoretical thinking on both the concrete and the abstract.