According to the comprehensive examination of the process citing Zhuangzi to interpret Laozi in Wang Anshi School, it can be induced in three ways: the first way is scholars were used to quote the whole paragraph or few sentences from the book Zhuangzi directly while interpreting the contents of the book Laozi to echo the Studies of Laozi’s Philosophy for the conclusion or the theoretical arguments; The second way is scholars make the comparison between the significance of chapters selected from Laozi and Zhuangzi. The thought and the fable in each chapter of the book Zhuangzi including Qiwulun On levelling all things), Yangshengzhu (The Preservation of Life), Qujia Opening Trunks, or A Protest against Civilization), Ying diwang (The Normal Course for Rulers and Kings), Tiandi (heaven and earth), Shanmu (The trees on the mountain) were all being used to interpret Laozi’s ideas and to echo one another. The third way is scholars cite the specific ideas and terms from the Studies of Zhuangzi’s philosophy to compare with the thought of Laozi and to criticize each other such as zhenzai (True Ruler), zhenjun (Perfected Lord),wuwo (no-self), sangwo (lost myself), zhiren (Perfect Man), shenren (Holy Man), yi ming mie tian (Destroying heaven’s secret due to the human behavior), yi gu mie ming (Destroying life due to the accidents), fan yi xiang tian (Returning to nature). Overall speaking, by classifying the thoughts of Laozi and Zhuangzi under the same theoretical framework, the arrangement of the footnotes would show even more the inner part of Laozi’s thought.However, there are still few cases put Zhuangzi and Laozi in different category bases. The authors might make use of the subjects under discussion to put over their own ideas. The study is aimed to have an in-depth analysis and to draw a comprehensible outline about “Citing Zhuangzi to interpret Laozi” in Wang Anshi School.