《道德經》「道法自然」、《河上公注》「道性自然」、陸修靜「自然因緣」、宋文明「自然道性」發展脈絡歷來為學者關注，並認為宋文明《道德義淵．自然道性》延續陸修靜舊說，置入道教文獻「道性」發展的脈絡。回顧學者成果，並未論述其成立契機。本文認為《道德義淵》應有其特定的論述契機與創意，或與神滅論爭後的漣漪—梁武帝〈立神明成佛義記〉相關，將由以下證成前述並論其創發：（一）探討「自然道性」的論述契機；（二）以《道德義淵．自然道性》探討宋文明的「道性」詮釋；（三）以「道教內部文獻的引用」、「體例的傳承與論述系統的差異」兩個視角論述作為敦煌寫本文獻系統《道德義淵》於道教內部系統的兩個意涵。

The development context of “the Dao as spontaneity” (Dao De Jing), “DaoxingZiran” (the Ho-shang Kung Commentaries), “Ziran causation shuo” ( Lu Xiu Jing ) and “Zirandaoxing” (Song Wen Ming) had been a topic of concern for scholars.Looking back on the scholar's achievements. Based on the Song Wenming “Zirandaoxing” (Daodeyiyuan), this article put the development of Daoist literature into the development of Daoism. It didn't not discuss the opportunity for its establishment. perhaps, it can be assumed that “Daodeyiyuan” should have its specific discussion opportunity and originality. This article believes that it may be related to “Li Shenming Cheng Fo Yi Ji” (Emperor Wu of the Liang Dynasty), which would be proved by the following and discuss its creation: (1) The opportunity of discussing “Zirandaoxing”, (2) Based on “Zirandaoxing” to explore the interpretation of “Dao Xing” by Song Wen Ming ; (3) Discuss the two meanings of the Dunhuang manuscript system “Daodeyiyuan” in the internal system of Daoism from the two perspectives of “quotation of internal Daoist literature” and “inheritance of styles and differences in discourse system”.