魏晉玄學在中國哲學發展史上的重要性，很大程度上要歸功於其在大量的經典詮釋活動中所展現出來的強大的哲學創造性，正是這種創造性為後來印度佛教中國化以及宋明理學的產生提供了十分重要的思想資源和理論範型。有無、本末和體用是王弼在經典詮釋中最重要的三組概念，也正是這三個範疇充分體現了王弼哲學詮釋的創造性。這種創造性主要表現為三種形式：一種為保持原概念的語言形式，卻改變其概念的內在涵義或邏輯，「有無」是其代表；一種為原概念的形式和內涵保持不變，獲得改變的是其在文本脈絡或意義結構中的地位，例如從邊緣到中心、從平等到支配，「本末」是其代表；一種為創造或採用新的概念範疇作為理解框架或詮釋邏輯，從而獲得和先前完全不同的文本意義，甚至創造出新的文本結構，「體用」是最好的說明。筆者本文擬從有無、本末和體用及其相互關係等四個方面來呈現王弼哲學中的創造性所在。

The remarkable philosophical innovations revealed in the interpretations of the classics, which has on the one hand contributed to the Sinicization of Buddhism and to the development of Neo-Confucianism, and has provided valuable intellectual sources and theoretical models on the other, are probably the reason why metaphysics in Wei and Jin Dynasties played an important role in Chinese philosophy. The essence of Wang Pi’s philosophy consists in three pairs of concepts, being and non-being, root and branch, and substance and function, by which his philosophical innovation can be illustrated. I try to show Wang Pi’s philosophical innovation in three ways: i. from the concept of Being and Non-Being, a new connotation or logic can be found in the ancient concepts. ii, from the concept of root and branch, the logical sequence of the text can be clarified. iii, from the concept of substance and function, the process of rendering brand-new meaning by employing new conceptual categories as framework (or logic) is demonstrated. This essay attempts to show the philosophical innovation in Wang Pi’s philosophy through these three pairs of concepts.