宋代注《老》學者以《易傳》詮解《老子》的風氣極盛，幾乎可說是一種集體共識。注宗家司光、王安石、蘇轍、王雱、葉夢得、程大昌、呂惠卿、宋徽宗、江澂等，皆可見此思維向度。在詮解的能絡中，企圖發掘老子思想中的「性命哲理」，首先「以性為道」，進而以「天道性命相貫通」的思路來發揮。此主要是透過＜說卦傳＞中「窮理盡性以至於命」一命題來進行詮釋上的轉化，將老子學說中的「性命道德之學」凸顯出來。除此之外，＜繫辭傳＞中最常被援引解讀《老子》的其中三章：「形而上者謂之道，形而下者謂之器。」、「一陰一陽之謂道。」、「易，無思也、無為也。寂然不動，感而遂通天下之故。」，亦逐一列出討論。原本《易傳》中天道易體的「體用」、「動靜」關係，以及「形上之道」、「形下之器」的相關論述，皆被用來闡釋老學義蘊。此一方面豐富了老子思想的內容，另一方面也與儒、道融攝的時代課題相對話。而這此實際上也都是理學家們平時議論的主題。因此，宋代老學中以《易傳》訓解《老子》的趨向，根是與理學相激相盪的結果，是為當時詮解《老子》的一個重要側面。

　　　　　In the process of Lao-ze Studies’ development, intertextuality between Confucianism and Taoism could be regarded as an important common vision of Lao-ze Studies in the Song Dynasty. Many scholars interpreted “Lao-ze” using “annotation of Yi-jing” then, and it also could be summed up as a form of collective consciousness. The relationships of “subject-function” and “movement-placement” as well as the relative discourses of “metaphysics” and “physics” were tools to interpret Lao-ze’s connotations. In this way, they could enrich Lao-ze’s connotations; in another way, it also responded to the problems of intertextuality between Confucianism and Taoism. Actually, these all were philosophers’ topics in their usual time. Form this aspect, the tendency to interpret “Lao-ze” using “Annotation of Yi-jing” in Lao-ze Studies during the song Dynasty form an important aspect of interpretations of “Lao-ze” then.