本論文主要以成玄英《道德經開題序訣義疏》作為研究對象，充分檢視其老學思想中心性論述的內在理蘊，亦即爬疏心、性、情、欲之間的理論脈絡，並進而分析其與佛教思想的深密關係。唐初，因為佛教心性學說日趨成熟之故，復因道教重玄學對於心性理論開展的時代要求，遂使道士在注《老》解《老》之時，多熱衷於談「心」言「性」一議題，並以之與當時流行的佛教思維相綰合，彰顯出有唐一代佛、老交涉的老學特徵。此一心性論述的思維架構，在成氏老學思想體系中，實已頗具規模。成氏在「道、性一貫」的思想前提之下，嘗試進行心性觀點的理論鋪設與推衍。道、性是一，即點明眾生所稟受原始的自然本性、正性，乃源自於形上天道的賦予。依此思想基砥，構織出心性論述的主要框架，並以「復性歸道」作為理論的終極旨向。因此，本論文乃提煉出三個觀察進路：其一是「道、性一貫」的思想前提；其二是「忘情全性」的思想總綱；其三是「妄心」、「情染」、「滯境」的迷惑執取與工夫入路。最後在結論處，則擬提出兩項觀察結果：其一是初唐重玄學中的心性論述，對於中唐儒學復興運動強調的心性重點，其間所可能產生的相關影響；其二是凸顯出《道德經開題序訣義疏》中心性論述的思想特點，並進一步評騭成玄英在老子學史上的價值與地位。

This paper mainly Cheng, Xuan-ying “Dao Der Jing Kai Ti Xu Jue Yi Shu” as the object of study, analyzes it’s arguments and examine the relationship between Buddhist thought. Under the “Dao, Xing consistent” ideological premise, Cheng, Xuan-ying tried inferring Xin Xing view.“Dao, Xing consistent” means beings nature is derived from the metaphysics of Heaven conferred. So ideological foundation, established mainly discussed in the framework of Xin Xing, and “Restoring Xing to Dao” as the final purpose. Therefore, this paper proposes three observation points: 1. “Dao, Xing consistent” ideological premise. 2. “Wang Qing Quan Xing” master of thought. 3.“Wang Xin”, “Qing Ran”, “Zhi Jing” confusion clinging and effort into the road. Conclusions are made two observations: One is the early Tang “Chong Xuan Xue” discussion of Xin Xing, expositions related impact on the revival of Confucianism Tang movement may arise. The second is to highlight the “Dao Der Jing Kai Ti Xu Jue Yi Shu” central ideological characteristics discussed and further evaluation Cheng, Xuan-ying value and status.