陳盈慧Chen, Ying-hui2014-10-272014-10-272013-03-??http://rportal.lib.ntnu.edu.tw/handle/20.500.12235/25017殊別於「神」所意指的乃是一有別於人的超越存在，古之所謂「仙」，主要乃是意指長生而高舉入山引修的人。由「人」至「仙」，承轉出道教之證道以成仙的終極關懷所在，而無論證道成仙的模式為何，皆不離對於證道成仙之主體，亦即人之本質的深切關注。繼衍道教對於人之所以為人的存在說明，全真道教創始人王喆著重闡論人之身體之作為四假凡軀的凡俗性質，然其理論之中亦綰貫形神俱妙的身體神聖質變說法。兼此凡聖兩及的理論面向，王喆不僅開展出應合道教之成仙信仰的身心關係多重解釋，亦對於傳統道教之長生不死的義涵作出具有改革意義的重詮。Different from gods, transcendent beings above human reach, celestial beings or “shang” in ancient times refer to hermits who practice meditation in high mountains and enjoy longevity. The exploration of the transformation from mortals into shangs testify to the ultimate concern of Taoism: transformation into shangs after the epiphany. Whichever patterns such transformation may follow, it focuses on the nature of the subject during the transformation, the human body. Inheriting Taoist exposition of the existence of human being, Wang Zhe, the founder of Quan-zhen Taoism, stressed on the secular body as a combination of four elements; which understanding is intermixed with his theory of holy bodily transubstantiation: achieving physical and spiritual immortality. With consideration of secular and holy levels in his theory, not only did Wang Zhe develop multiple explanations of the connection between the mind and the body, which is consistent with the core belief of Taoism, transforming into shangs, but he also reinterpreted the Taoist doctrine of immortality, a revolutionary contribution to Taoism.王喆身體觀四假凡軀形神俱妙長生不死Wang Zhebodily perspectivethe secular body as a combination of four elementsachieving physical and spiritual immortalityimmortality