日本現存的《群書治要》，可分成平安本、金澤本、駿河本、天明本，其中平安本並未收錄《吳越春秋》，駿河本、天明本均以金澤本為底本，因此本文以金澤本為研究依據。《治要》在唐代流傳至日本，並在日本傳布，而金澤本書寫時代雖大致對應元代，但它保留眾多唐代以來的俗文字結構，是研究俗文字學最佳的一手材料。《治要》共收兩條《吳越春秋》文本，第一條甚至不見於今本《吳越春秋》，我們將試圖以鐮倉時代金澤文庫古寫本與今本、駿河版、天明本的差異，並分析金澤本的文字書寫樣貌。另外，本文將針對兩條《吳越春秋》文本，進行仔細的文字考釋，俾使文通字順。

The existing Qunshu Zhiyao in Japan can be divided into the manuscripts of the Heian Period, the manuscripts of Kanazawa Bunko, Suruganokuni version in the second year of Genna era, and Tenmei version in the 7th year of Tenmei period (1787). Among them, the manuscripts of the Heian Period do not include Wuyuechunqiu, while the Suruganokuni version and the Tenmei version are based on the manuscripts of Kanazawa Bunko, so this article takes the manuscripts of Kanazawa Bunko as the research basis. Qunshu Zhiyao was spread to Japan in the Tang dynasty and spread in the Japan, and although the writing era of the manuscripts of Kanazawa Bunko roughly corresponds to the Yuan dynasty, it retains many folk writing structures since the Tang dynasty, it is the best of first-hand material for folk writing philology study. Qunshu Zhiyao were collected two texts of Wuyuechunqiu, the first text is not even found in the current version of Wuyuechunqiu .We will analyze the handwriting of Kanazawa's version to compare the ancient version of Kanazawa Library in Kamakura with the current version, Suruganokuni version and Tenmei version. In addition, the essay will be making the textual research on the two texts of Wuyuechunqiu, thus making the text fluent.