  Among these four commentaries, Heshanggong’s Laozi zhangju occupied the position of preeminence in traditional China, at least until the Song dynasty. For a long period, Wang Bi’s work was relatively neglected. The authority of the Heshanggong commentary can be traced to its place in the Daoist religion, where it ranks second only to the Daodejing itself. Besides Heshanggong’s work and the Xiang’er, there are two other commentaries, the Laozi jiejie (Sectional Explanation) and the Laozi neijie (Inner Explanation), that are closely associated with religious Daoism. Both have been ascribed to Yin Xi, the keeper of the pass who “persuaded” Laozi to write the Daodejing and who, according to Daoist hagiographic records, later studied under the divine Laozi and became an “immortal.” These texts, however, only survive in citations (see Kusuyama 1979).