天師道教團在巴蜀成立初期既已講授老子《五千文》，並且提出自身的《老子》詮釋－《想爾注》。然而，當時法位階次的判定卻不是根據《五千文》的受學。即使到了時代《奉道科誡營始》，「正一法位」仍然不見《道德經》與相關注釋的傳授。然而在齊梁之際，《道德經》及其相關注釋、要訣與儀式已經以「太玄部」的經群形式集結，並將此經群的授予與「高玄法師」的法位聯繫。本文即以《道德經》的傳授、誦讀活動為考察重點，發現早期天師道講授《五千文》以來，直至「太玄部」的建立，仙公系《靈寶經》對於《道德經五千文》的倡行具有關鍵性地位。其中尤以《太極真人敷靈寶齋戒威儀諸經要訣》在靈寶齋法中確立轉經儀軌，並將《道德經》納入轉誦經目的作法，確立了《道德經》在靈寶教法中的重要地位。《太極隱注玉經寶訣》則在《敷齋經訣》的基礎上，進一步建構了《道德經》的傳經、開經、讀經儀軌，致使轉經活動更為具體可行。最後，甚至為了提供建齋或居家學者所需，在前述二經的基礎上，作成一本附有《老子道德經序訣》的靈寶經派《道德經》讀本。

In the early period of its establishment in today's Sichuan Province, China, the confraternity of the Way of the Celestial Masters (Tianshi Dao) followed the practice of having Daoist priests who were engaged in imparting the teaching of Laozi's ”Daodejing”. As early as c.220-265 AD, the ”Xiang'er Commentary”, the Celestial Masters' interpretation of the Laozi, had been written down. However, the fledgling Celestial Masters' Way set both the sequence of a Daoist priest receiving teachings of the Dao and the hierarchy of priests based on the Daoist registers (Zhengyi mengwei falu). The ”Daodejing” was not adopted to determine the hierarchy. Even when the Fengdao kejie yingshi was created during the Sui Dynasty, no transmission of the ”Daodejing” or related commentaries was found that spoke about the position of the Zhengyi priest.Nevertheless, around 502 AD when the system of Seven Volumes of Daoist Scriptures was adopted, the ”Daodejing” and its commentaries, instructions, and rituals were organized in the scripture series in the Great Mystery (Taixuan) Volume and the conferring of the scripture was linked with the position of the Priest of Eminent Mystery (Gaoxuan Fashi). This study focuses on the transmission and recitation of the ”Daodejing” and finds that ”Xiangong Lingbao” Scriptures played a key role in popularizing the ”Daodejing” from the time of the Celestial Masters' imparting its teachings to the establishment of the Great Mystery Volume. The ”Taiji Zhenren Fulingbaozhaijie Weiyi Zhujing Yaojue” helped determine the guidelines for the recital of scripture in Lingbao School rituals and incorporated the ”Daodejing” into the practice of recital, thereby ensuring its prominent status in the Lingbao School's teaching and practice. The ”Taiji Yinzhu Yujing Baojue” further established the transmission, opening, and reading of the ”Daodejing”, making recital of the scripture more feasible. Furthermore, for those who set up an altar or studied Daoist teachings at home, the Lingbao School ”Daodejing” reader was created with the ”Laozi Daodejing Xujue”, based on the aforesaid two scriptures, appended.