本文主要考察成玄英《道德经义疏》的政治理念及其哲学基础。《道德经义疏》是对《老子》的注释。《老子》的核心在于讨论“道”与“德”，因此“道”与“德”概念在《道德经义疏》中占有核心地位。本研究试图以“道”与“德”概念为中心，对《道德经义疏》进行深入、细致的研究。《道德经义疏》政治理念的哲学基础是道论与德论。成玄英认为“道”既是“理”又是“性”。“道”生成万物，在这一点上“道”是万物生成的原理（“理”）。“道”的本质是虚无的，但是“道”生成万物的作用在现象世界无所不及，作为万物生成原理的“道”内在于现象世界的个别存在中。从这一点上看，“道”又是万物的本性（“性”）。成玄英把既是“理”又是“性”的“道”看作为认识对象（“境”），作为认识对象的“道”可以通过“德”加以把握。在这里，“德”是具有对特定对象的意向性、但并不执着于对象的理想认识能力（“智”）。成玄英以道论与德论为基础建构其统治论。他以圣人的统治为理想的统治，主张圣人统治论。这就是《道德经义疏》的政治理念。成玄英把圣人规定为“体道者”，作为“体道者”的圣人传播“无为”教化众生，即圣人的统治。成玄英还把圣人规定为“有德者”，作为“有德者”的圣人兼用“德”与财物救济万物，这是圣人统治的另一种形式。成玄英提出普通君主可以施行如同圣人统治一般的理想统治方法，这就是《道德经义疏》的统治术。统治术是政治理念在现实政治脉络下的具体化。成玄英主张君主必须具有“道”，并使用此“道”进行统治。换言之，成玄英对“道”加以治术化。作为使用“道”的统治，成玄英先提出了重视“文”而排斥“武”的统治，之后提出把“文武”并用的统治，最后提出“文武”均废的统治。同时，成玄英主张君主必须具有“德”，并使用此“德”进行统治。换言之，成玄英对“德”也加以治术化。成玄英在统治术脉络下所说的“德”既是把握“道”的能力又是通过把握“道”得到的统治能力。通过把握“道”得到的统治能力是“谦逊”，“谦逊”的核心在于“损己济物”，这种“谦逊”可以具体转化为“轻徭薄赋”与抚养他国的统治术。

The present study examined the political ideology of Daodejing Yishu 道德经义疏 by Cheng Xuanying 成玄英 and its philosophical basis. As is apparent from the title, Daodejing Yishu is a book of annotations on Daodejing. As is well known, Daodejing is a book that discusses the dao 道 and de 德. Consequently, the dao and de are the key concepts in Daodejing Yishu. For these reasons, the present study focuses on the concepts of the dao and de.The philosophical basis of Daodejing Yishu’s political ideology is the theory of the dao and the theory of de. Cheng defines the dao as both li 理 and xing 性. The dao generates all things. In this respect, the dao is the generative principle (li) of all things. Though the dao is empty (xu 虛) in essence, the mechanism through which it generates all things reaches (tong 通) all corners of the phenomenal world. Consequently, inherent in all things is the dao as their generative principle. In this case, the dao becomes the innate nature (xing) of all things. In Cheng’s view, the dao as both li and xing is an object of cognition (jing 境). The dao as an object of cognition can be grasped through de. Here, de is an ideal cognitive ability (zhi 智) that does not become obsessed with (wang 忘) that object while aiming at (zhi 志) a particular object. Cheng constructs his theory of governance based on theories of the dao and de. Because he sees governance by shengren 聖人 (sages) as ideal governance, he argues for a theory of governance by shengren. This is the political ideology of Daodejing Yishu. In Cheng’s view, shengren are those who have mastered the dao. Having mastered the dao, shengren edify sattva 衆生 (sentient beings) by spreading wuwei 無爲. This is governance by shengren. In addition, shengren are those who harbor de. Shengren harboring de succor sattva by simultaneously bestowing de and goods but do not parade their meritorious deeds out of modesty. This is another aspect of governance by shengren.Cheng presents a method whereby ordinary monarchs can practice ideal governance comparable to governance by shengren. It is the governing technique in Daodejing Yishu. The governing technique in Daodejing Yishu is a concretization of its political ideology in the context of actual politics. Cheng argues that rulers must harbor the dao and use this dao to govern. In other words, he has turned the dao into a governing technique. Cheng defines governance using the dao, at first, as governance stressing wen 文 and excluding wu 武, then as one using both wen and wu, and, finally, as one using neither wen nor wu. In addition, he argues that monarchs must harbor de and govern by using this de. In other words, Cheng has turned de into a governing technique as well. The de that he mentions in the context of governing techniques is the ability to grasp the dao and, at the same time, a governing ability obtained by grasping the dao. The ability to govern obtained by grasping the dao is modesty. Here, the key to modesty lies in succoring others by bestowing goods on them, and this is transformed into governing techniques where taxes and corvée are lightened and where other countries are provided for.