王弼注解《老子》可說是對老子哲學思想的一大突破。老子的道體具有隱而不顯、不落言詮、有無一體、潛藏生機等特質，而王弼在注解《老子》時，一旦觸及老子討論「道體」的章節，都從「以無為本」的本體論角度去詮解。且其本體論淡化老子「有生於無」的說法，而強化了「以無為本」的理論。仔細探究王弼的本體論發現，他的道體已作了某種程度的轉化，尤其是對「有」的詮解，更與老子涵義有別。王弼詮解《老子》，同時也建構他個人的哲學體系。他提出「崇本息末」的主張，將有無與本末、母子、體用等哲學課題加以綰合。這樣的轉化受到時代思潮、主觀目的等的影響，顯現王弼為會通儒道、調融名教與自然作出的努力。

Wang Bi comment "Lao Zi," Lao Zi can say that philosophy is a major breakthrough. Lao Zi have hidden the Dao without significantly, does not fall Literal Interpretation, with or without one, hidden life and other characteristics, and Wang Bi in the comment, "Lao Zi", the discussion once Lao Zi hit "Dao" section, are from "a non-oriented" ontological perspective interpreted. Lao Zi fade and whose ontological "something from nothing" argument, which reinforces "a non-oriented" theory. Wang Bi carefully explore the ontological found his way the body has been transformed to some extent, especially for the "yes" of interpreted, meaning more and Lao Zi are different. Wang Bi interpreted "Lao Zi" and also constructed his own philosophical system. He proposed a "worship of principal and interest at the end," the idea, whether with the ins and outs, the mother, the body with such philosophical topics to York together. Such conversion by zeitgeist, subjective purpose other effects, as will be apparent through Confucianism Wang Bi, Harmoniousness Norm efforts with nature.