王弼所生長的朝代──魏晉南北朝，為我國思想史上的一大轉變。政治的動盪不安，使士人轉向精神心靈的修養，崇尚玄遠、雅好清談。希望能擺脫一切禮法與名教的桎梏，道家思想遂於此時代背景中，成為魏晉士人挺立生命價值的依託。 而王弼天賦異稟，在短暫的二十四年生命裡，分別為《易》、《老》、《論語》做注。其《老子注》重在周延的把握住《老子》一書之旨趣；《微旨例略》則在於提綱挈領的揭示《老子》一書的核心所在。其一言以蔽之，即「崇本息末」四字。他以這套「以簡馭繁」的方法，詮解《老子》，剖析玄理、精覈要妙，同時也透顯其深刻的時代關懷。 因此，本文以「王弼注《老》之崇本息末觀」為題，欲探討一、「本」、「末」之「體用」關係，及其形上根源為何？二、若向下落實於人事，則「本」、「末」之意涵各有何指涉？三、如何能透過「損之又損」的工夫以實踐王弼之「崇本息末」？而要損的對象又為何？即是本文所要解決的問題。

Wang bi is living in the dynasty of “Wei jin nan bei”, it is a conversation of hstory of ideas. The politics is in turmoil, let people trans to self-cultivation, advocate Shiuan yuan,like to cing tan. They hope to get rid of the shackles from etiquette and ming chiao.The ideology of dau jia becomes a valune of life to the people from wei jin. Wang bi is intelligent,in the short life of twenty-four years, does notes for “yi”, lau tz, “luen yu”, respectively. His hotes of lau tz is focous on sufficiently comprehensive grasp of the purport for lau tz, “wei jr li lieu”, is focous on briefly reveal the key for “lau tz”. To sum up in a word, just is “chung ben shi mo”. He use a easy way to replace complication, explan lau tz, analyze “shiuan li”, indigenous, show a deep concern for the times simultaneously. So my topic is “A discussion of Chung ben shi mo concept from Wang bi notes on lau tz. First,discuss the “ti yung” concept of “ben”, “mo”,and what’s its metaphysical roots? Second, if down on personnel to implement, whst’s the means of “ben”, “mo”? Third, how can practice Wang bi’s “Chung ben shi mo”through the way by less and less? And what’s the object for reducing? It is the problem to be solved.