本文以日本見存《王羲之草書孝經》提供的線索，針對唐玄宗《御注孝經》的成立與改訂過程等相關議題進行釐定，藉以明確《御注》成立的具體原因及歷史價值，獲得以下幾點推論：一、開元初，玄宗自製《孝經制旨》，用以督導宗室諸王勉學《孝經》，敦行孝悌而不起反心。開元二年三月玄宗賜薛王業《王羲之草書孝經》，並沿用〈制旨序〉作〈勑薛王業序〉。二、唐玄宗開元「始注」完成後，取代朝野爭議的《鄭注》、《孔傳》，不僅達成確立科舉經籍之目的，同時對消解朝臣對立也發揮實質的作用。三、天寶二年唐玄宗修訂「重注」，並沿用〈制旨序〉取代「始注」的〈元行沖序〉；且在天寶四年建成「石臺孝經」，藉以宣示「孝治天下」之太平盛世已經達成。

On the basis of evidence found in the Japanese edition of Wang Xizhi’s Caoshu Xiaojing, this article discusses issues related to the production and revision of Tang Xuanzong’s Yuzhu Xiaojing in order to determine the reasons behind its production and its historical value. The article seeks to demonstrate three main points. (a) In the beginning of the Kaiyuan era, Xuanzong produced the Xiaojing Zhizhi in order to encourage the members of the royal clan to study the Xiaojing, put filial piety into practice, and prevent the usurpation of his throne. In March of 715, Xuanzong bestowed Wang Xizhi’s Caoshu Xiaojing upon Xue Wangye, and revised the “Zhizhi” preface to create the “Chi Xue Wangye” preface. (b) The Kaiyuan edition of Xuanzong’s Xiaojing replaced the controversial Zhengzhu and Kongzhuan versions of the text. Not only was it confirmed as one of the Confucian classics to be used in the imperial examinations, it also had the effect of easing conflict between officials. (c) In 743, Xuanzong revised his commentary on the Xiaojing and replaced the “Yuan Xingchong” preface with the “Zhizhi” preface. In 745, he created the Shitai Xiaojing to declare that a time of peace and prosperity had arrived due to his filial style of governance.