本文立足於經學傳播角度，分析正續《道藏》鸞書徵引《詩經》的狀況與意義。經由實際閱讀考察，確定《道藏》1473部中有59部為鸞書。20部未引述者出自《靈寶經》系；39部引述者出自《上清經》系，稱引《詩經》共427例，源自〈國風〉99例、〈小雅〉132例、〈大雅〉123例、〈三頌〉64例，〈雅〉、〈頌〉佔75%。引述以《毛傳》和鄭《箋》為主，未見稱引朱熹《詩集傳》解說。鸞書強調孝親報恩、不愧屋漏，修道獲福祿壽考與家族繁盛之報；背棄神明教訓受無窮災殃。鸞書實以儒家倫理為修練得道的條件和結果，融合儒家倫理與宗教修道為一爐。引述《詩經》旨在說明宗教重視與禁止的內容。所得成果對經學史及道教學研究者，具有提供積極有效證據的價值。

The present paper purports to analyzes the citations from the Shijing and their significances in the Daozang and the sequel to it. There are 59 “phoenix texts” in the 1473 titles included in the Daozang, most of which belong to the line of Shangqing jing. 20 texts in the line of Lingbao jing do not cite poems from the Shijing. Ther are totally 427 places in the other 39 “phoenix texts” that cite the Shijing. Among these places, 264 are citations of terminologies, 154 are citations of lines from the poems in the Shijing, and 29 are references to the titles. Citations from the “Guofeng” are 99, while those from “Xiaoya” are 132, those from “Daya” are 123, and those from the “Sangsongs” are 64. The poem “kueifeng” is not cited; the sections “Ya” and “Song” are 75% cited. The Mao and Zheng commentaries are mostly accepted in terms of interpretation. The cited poems include those that are defined as “love poems” by Zhu Xi, but Zhu’s Shijizhuan is not employed to interpret them. The “phoenix texts” came into being as the results of cultivations based on Confucian ethics, and the reasons why the poems from the Shijing are cited is that one finds in them Confucian ethics and Taoist practices, both mingled to expound what is highly taken of and what is prohibited religiously. Scholars rigorously engaged in cannon and Daoist studies would be benefitted to a great degree from the result of the present study.