唐太宗於貞觀初年令魏徵及虞世南等人，擷取歷代典籍中治國的方針與理念，編輯成《群書治要》一書，太宗對此書讚譽有加，每日手不釋卷，稱其：「使朕致治稽古，臨事不惑。其為勞也，不亦大哉！」《群書治要》三十四卷〈老子〉卷，魏徵節錄了老子《河上公章句》的內容，為唐太宗統領國家提供了部分的理論依據，而且也確實的成就了歷史上有名的貞觀之治。《群書治要》雖然只是述而不作的書籍，但經過刪節後的老子《河上公章句》，必然會失去河上公注的全貌，而顯現出編輯者的態度和傾向。《群書治要》的成書與貞觀之治的政治實踐，標誌了《老子》淑世理想的現實意義。本文主要探討《群書治要》一書對於《老子》的取材與注釋，並論證《群書治要‧老子》不僅在學術上得以與唐代老學發展特色相互應和，同時也是老子思想在政治上的實際應用，足以獲得具體成效的明證。

During the first year of Emperor taitsung’s ruling, Emperor taitsung of the Tang dynasty ordered Wei Zhen, Yu Shi-Nan and other scholars to edit the “Qunshu Zhiyao” by selecting ideas within generations of classics. The emperor was satisfied with the book and devoted his time to read it. The chapter 34, the “Laozi”, the “Laozi Ho-Shang Kung Chapters” was quoted, providing part of theoretical foundation of the governing of the emperor, which was famous Zhenguan's enlightened administration attributed to. The “Qunshu Zhiyao” is only quoting the content of the “Laozi“, yet, the narrative of the editing version of the “Laozi Ho-Shang Kung Chapters” is inevitably changed, presenting the attitude and values of the editors. However, the codification of the “Qunshu Zhiyao” and the political practice of Zhenguan's enlightened administration presented the core thinking of Laozi, a peaceful world. The thesis mainly focuses on the chapter selection and interpretation of the “Laozi” in the “Qunshu Zhiyao”. Proofing the chapter 34, the “Laozi” of the “Qunshu Zhiyao” not only interact with the development of Study of Laozi in the Tang dynasty, but an evidence of political application of ideal of Laozi, gaining great success.