本文主要欲探討的是，《老子河上公章句》在詮解《老子》的過程如何構思治身與治國的關係。本文的分析指出，《老子河上公章句》建構了三種領域，並各有其結構，分別是形上層面「道－萬物－萬物存在狀態」與治身領域「君－自身精神－壽命」及治國領域「君－臣民－國政」。這三種結構在《老子河上公章句》中頻繁地被並列而論，同時展現出相互對應的關係。三者相互對應的關係乃是建立在，在同時對應於道與萬物關係的結構中，治身與治國的結構也正彼此相互對應。本文最終欲證成的是，《老子河上公章句》關於治身與治國關係的論點，乃是以如下的思辯模式進行：以治身與治國領域結構間的對應為基礎，以相同的特定意涵及意象基模結合「身」與「國」各自的結構，並列提出治國與治身方面具有關連卻又各具特定內涵的實踐方法及效果。本文的論證也將說明，《老子河上公章句》雖重視在治身方面的一套養神、全生、延壽的養生技藝；但是同樣重視治國方面特殊的技術訓練及能力培養。這說明，《老子河上公章句》給予治身與治國二領域同樣的關注。

This essey focuses on analyzing the way of thinking about constructing the relationship between governing the country and body in Ho-Shang Kung's commentaries on the Laozi. The essay points out there are three domains in this book; they are the domain of governing the country, domain of governing the body and domain of metaphysics, and each of them has its own structure. The structures of these three domains are ＂Dao-the universe-the status of the universe＂ of metaphysics domain, ＂ruler-people-the status of people's lives＂ of governing the country domain, and ＂ruler-spirit-ruler's life＂ of governing the body domain. The relationships between one another are parallel and corresponding. This essay tries to reveal the way of thinking about the relationship between governing the country and the body in this book as follows: on the basis of corresponding relationship between the domain of governing the country and the one of governing the body, Ho-Shang Kung combines the two structures with the same implication and image schema, and then gives practical methods, which are related but also with their own specific meanings, to each domain in parallel. In short, from the essay we can find that although Ho-Shang Kung puts emphasis on the methods and effect of governing the body, he at the same time also pays much attention to the technique of governing the country.