王弼在中國哲學史上的地位無清置疑，其《易》《老》兩《注》、兩〈例〉的注解與詮釋，使其憑藉完整的經典注疏而廁身哲學家之殿堂。本文主要探討王弼的《老子注》，王弼對老子哲學之道的「有」、「無」的理解。究竟王弼對《老子》哲學的理解，是有邪無邪？後人對王弼《老子注》的理解，又是有邪無邪？這是一個典型的詮釋學爭論，自從湯用形的研究，標舉玄學與漢學的不同在於本體論與宇宙論的分野，王弼的形上學（體用論）乃廣爲學界所重視。但亦有學者持不同定位，認爲王弼哲學中的「以無爲體」，乃指形體，而非本體。本文從王弼《老子注》「以無爲本」、「以無爲用」的詮釋出曆，詳細分析其《老子注》中「欲言有邪」、「欲言無邪」的詮釋進路。從言有與言無的差異，考察王弼老學的詮釋問題，及其在當代學者問引起的不同理解。

Wang Bi is undoubtedly the most important philosopher of the Wei-Jin xuanxue tradition. His annotations and interpretations of the Laozi and the Zhouyi marked the transition from cosmology to ontology in the development of Chinese philosophy. This paper begins with Wang Bi’s commentary on the Laozi. As an ontologically oriented thinker, Wang Bi contributed the concept of “original non-being” (wu) to Neo-Daoism. All beings originated from non-being, hence non-being is the innate nature of all beings. The substance (ti, non-being) and the appearance (yong, being) are two aspects of Dao, partaking of “mystery” (xuan). However, controversy and ambiguity remain in Wang Bi’s commentary. Modern scholars have widely differing interpretations of the concept of ontology (benti lun). The author offers a detailed discussion of Wang Bi’s twofold purview by analyzing the notions of taking non-being as the basis (yi wu wei ben) and taking non-being functionally (yi wu wei yong). Cosmology or ontology? It is not only a puzzling problem in interpreting Wang Bi, but also a classic hermeneutic question in understanding Laozi.