The Xiang'er Commentary on Dao De Jing 老子道德经想尔注

Traditionally attributed to Zhang Daoling, the Celestial Master and founder of the Five Pecks of Rice Taoism in the Eastern Han Dynasty, this work is alternatively believed to be compiled by Zhang Lu, his grandson and successor as Celestial Master. The original text consists of two volumes. It was not included in theZhengtongDaozang(Orthodox Daoist Canon) but was recorded in theDaozang Quejing Mulu(Catalogue of Lost Daoist Scriptures).

A fragmentary Northern and Southern Dynasties manuscript (S6025) discovered in Dunhuang preserves the first volume of the original text, which contains annotations on Chapters 3 to 37 of theDaodejing(Classic of the Dao and Virtue), specifically the "Dao Jing" (Classic of the Dao) section.

In modern times, Rao Zongyi compiled and collated the Dunhuang manuscript into the bookLaozi Xiang'er Zhu Jiaojian(Annotated and Collated Commentary on the Laozi as Interpreted by Xiang'er).

This work interprets theLaozibased on the early doctrines of Five Pecks of Rice Taoism. It holds that theDaois the supreme deity with a will, and that the Dao is identical to the "One"—"When the One disperses, it becomesQi(vital energy); when it converges, it takes form as Taishang Laojun (the Supreme Old Lord)." It teaches believers to venerate the Dao and uphold precepts, asserting that acting in accordance with the Dao’s will can bring peace to the state and enable immortality through longevity. Thus, the commentary declares: "The Dao bestows life to reward goodness and death to deter evil;" "Uphold the Dao’s precepts, accumulate merit through good deeds, gather essence to become a spirit, and transform into an immortal to attain longevity." The text also criticizes heretical practices in the world and emphasizes physical cultivation for immortality.

In summary, its core characteristics lie in deifying the Laozi’s Dao, emphasizing reverence for the Dao and adherence to precepts, and pursuing immortality. Its ideological content aligns with early Daoist texts such as theTaiping Jing(Scripture of Great Peace) and theLaozi He Shang Gong Zhu(Commentary on the Laozi by He Shang Gong). According to theChuan Shou Jing Jie Yi Zhu Jue(Instructions for Transmitting and Upholding Scriptures, Precepts, Rituals, and Annotations), Zhang Lu, the successor Celestial Master at the end of the Han Dynasty, used this work to educate the people of Shu (modern Sichuan). During the Northern and Southern Dynasties,Celestial Master Daoismdesignated it as one of the essential texts of the Tai Xuan Section (Supreme Mystery Section) that disciples must transmit and practice.