摘要：本文要在從范氏《老子道德經古本集註》經、注 文中所呈現的異文現象，檢示學者所不大注意的一些重 要學術訊息，而不在探討《老子》的定本或原貌。南宋 道教學者范應元的《老子道德經古本集註》，參採了先 秦韓非以下三十幾家之版本與見解，為彌足珍貴之《老 子》古本。將其所依據的「古本」《老子》，與其注文 中所提及的《韓非子》〈解老〉、〈喻老〉及《老子指 歸》、《老子河上公章句》、《老子王弼注》、傅奕本 等諸種老子版本相對照，可以明顯看出先秦以下各《老 子》異文在流傳過程中的某些轉變狀況。 其較明顯者：1.范應元古本集註所引韓非之說多有 今本〈解老〉、〈喻老〉所無者，顯見今傳《韓非子’ 解老》、〈喻老〉非全文，亦有改字。2.古、今河上公 本與范氏「古本」差異皆甚大，古王弼本則多與范氏古 本相合，傅奕本與范氏「古本」相合最多，或因同為道 教傳本之故。3.今傳王弼本則多與范氏「古本」與古王 弼本不同，其歧異之處極可能因據河上公本一系改易。 4.依范應元古本集註注文，可以校補今本《指歸》「道 經」之某些佚文。至於范氏注文所不及的《想爾》及郭 店、馬王堆、北大漢簡本，則留待他日另文續論。

Southern Song Dynasty Taoist scholar Fan Ying Yuan’s Laotze Tao Te Ching Ancient Annotations adopted over 300,000 versions of opinions from Pre-Qin and Han Fei regarding the precious Laotze. This paper is based on the ancient Laotze and Han Fei Zi solution and explanation. It also uses representative literature from Laotze Intention, LaoTze He Shanggong Chapters, Laotze WangBi’s Note, Fu Yi, and four types of contrasting Laotze versions. Laotze is examined under variable transitional conditions. More obviously: l.Fan Ying Yuan’s ancient annotations cited Han Fei’s “lao” explanation and solution. No previous scholar has completely studied Han Fei’s “lao” explanation and solution. 2. The differences between He Shanggong and Fan are great, past and present. There is the most similarity among Fan and WangBi and Fan and Fu Yi because of Taoist transfer rules. 3. Now there is more of a discrepancy between Fan and WangBi, which is likely due to HeShang Gong. 4.Fan Ying Yuan’s Proterozoic Annotations can make lost Taoist works come alive and be relevant in the present.