本文認為，處理魏晉玄學有一個基點是必須考慮的，亦即無論任何玄學的詮釋系統，都必須和莊子思想取得相容性，因為莊子思想才真正是玄學思想的基底。然而很不幸的，作為今天玄學詮釋系統之核心的湯用彤先生的系統，卻無法滿足這個條件，從這角度說，牟宗三先生對湯先生系統的修正，更足以滿足玄學詮釋的這個基本的需求。然而牟先生的詮釋系統，一如湯先生的系統一般，必須從王弼說起，但是王弼也就同時給這個詮釋系統帶來難題。由於牟先生並沒有非常系統地處理這個問題，只藉著對王弼《老子注》的疏解，略談了大方向，因此這樣的詮釋系統是由戴璉璋先生用「玄智、玄理」這樣的概念補足的。而同時戴先生也以同樣的脈絡，試圖將王弼的《周易注》也整合到這整個系統中來，這成為戴先生對整體玄學詮釋的最大貢獻。本文大致說明了戴先生這一創造性詮釋的脈絡，並試圖證成王弼確實是根據某種「玄思」在詮釋《易經》，但是本文也對戴先生此一努力進行了重要的批判，認為戴先生這樣的創造性詮釋存在著基本的理論難題。也因此，本文特別點出了目前魏晉玄學詮釋系統所存在的「王弼的難題」，同時認為如果無法處理好這個難題，將很有可能給整體的詮釋系統帶來致命的傷害。由於本文的重點是基於清楚呈現目前整體魏晉玄學詮釋系統的難點所在，因此本文對於這個難點雖也提出了一些解決的方向，並且認為如果要更好的解決這個問題，也許必須考慮放棄以王弼為玄學之首的詮釋進路，轉以嵇康作為玄學之手的可能性，不過基於本文主要在檢討之前的玄學詮釋系統，因此本文並未太著墨於此一解決方案，僅略作了方向的提示。就全文而言，本文認為我們的確有必要重新審視目前玄學主流詮釋系統的根本難題所在，並尋找新的解決方案。

This paper argues that to engage with Metaphysics in the Wei and Jin Dynasties all systems of metaphysical interpretation are compelled to be compatible with the thought of Zhuang Zi, which is forms the basis of metaphysical thought. However, it is contended that Mr. Tang Yongtong's system, as the current mainstream system of metaphysical interpretation, fails to fulfill this requirement. From this perspective, Prof. Mou Tsungsan's revision of the system can more adequately meet the imperatives of metaphysical interpretation. Similar to Mr. Tang's system, Prof. Mou's interpretative system starts with Wang Bi's postulation. However, the theme of Wang Bi's idea itself also poses a thorny problem for the interpretive system. Prof. Mou does not attend to this issue systematically, rather he only discusses the principle of direction in a cursory manner through the interpretation of Wang Bi's Lao Zi Zhu. The inadequacy of such an interpretive system was complemented by Mr. Tai through the concept of ＂metaphysical wisdom and metaphysical reasoning.＂ Mr. Tai also attempts to integrate Wang Bi's Zhou Yi Zhu into the system in the same sequence, which is the greatest contribution of Mr. Tai to the interpretation of metaphysics. This paper outlines the context of Mr. Tai's ＂creative interpretation＂, and attempts to establish that Wang Bi was indeed interpreting Yijing within a framing of ＂metaphysical thought.＂ This paper presents an important critique of Mr. Tai's argument, claiming that there is a fundamental theoretical challenge to Mr. Tai's ＂creative interpretation.＂ Therefore, this paper expressly comments on the so-called ＂Wang Bi's dilemma＂ of the present interpretative system of the Metaphysics in the Wei and Jin Dynasties, and suggests that if this dilemma cannot be contended with, then a destructive effect may be passed on to the entire interpretation system. The focus of this paper is to present the limitations of the present interpretive system of Metaphysics in the Wei and Jin Dynasties as a whole. Therefore, it proposes an approach to overcome this difficulty and proposes to abandon the interpretative path of Wang Bi and instead turn to Ji kang as the first person of metaphysics. However, this paper only offers suggestions of a future research direction. In short, this paper argues for the imperative to re-examine the inadequacy of the current mainstream interpretive system of metaphysics so as to propose new solutions.