杜道堅，元代著名的茅山上清派道士，曾入覲元世祖，帝嘉納其言，親授璽書，命之提點道教，歷世祖、成宗、武宗和仁宗四朝，在道教發展史上具有重要的地位。元朝時期，一方面因為新儒家心性學說的成熟與漫衍，另一方面復因教道內丹學性命理論開展的要求之故，遂使道士在疏解《老子》時，往往將「心性」這一重大命題與老子思想相綰合。杜道堅《道德玄經原旨》在時代思潮的籠罩之下，帶有濃厚的「心性之學」色彩。然而，《老子》五千言中不言「性」，僅有數處言「心」，杜道堅如何建構《老子》的「心性論」，是一個值得深入探析的議題。本文關注於杜道堅《道德玄經原旨》「心性」詮釋的進路，以及「心性」修養的入路。此文的研究成果對於道教老子學與理學發展史等方面的研究者，或能提供正面的助益。

It has been a topical issue about the coordination of Confucianism and Taoism since the Chin Dynasty. During the Song, Yuan, and Ming Dynasty, Neo-Confucianism had become the main stream of that time. It has become the most important academic study that attracted professors to focus their studies on this era. If we evaluate the coordination of Confucianism and Taoism from the perspective of Taoism, we could realize the historical position of Taoism and establish a complete content of Chinese thoughts. Du Dao Jian is a famous Daoist priest in the Yuan Dynasty. Du Dao Jian’s “Annotation of Daode Xuanjing” which was being characterized as “merging Neo-Confucianism in Laoze”, is worthy of our thorough research.